OENEAi-OGY C0L.UECT10N
\,
ALLEN COUNTY PUBLIC LIBRARY
3 1833 01744 1954
GENEALOGY
979.2
UT127
1921
THE
UTAH GENEALOGICAL
AND HISTORICAL
MAGAZINE
NEPHI ANDERSON, EDITOR
Vol. XII-1921
PUBLISHED QUARTERLY BY
THE GENEALOGICAL SOCIETY OF UTAH
OFFICERS AND DIRECTORS
Charles W. Penrose, President
Anthony W. Ivin.s, Vice-President
Joseph Fielding Smith, Secy, and Trees.
Joseph Christenson, Librarian
Heber J. Grant
Hyrum G. Smith
John A. Widtsoe
Salt Lake City, Utah
The Deseret News Press
1921
'The hearts of the children shall turn to their fathers,"
678461
r INDEX
■V INDEX OF ARTICLES
5 Ancestors 175 Susn Vouitg Gates 38
Ancestor Industry, By F, J. Has- Lessons from the Study of Gen-
^ kin 24 ealogy, By E. Burgess 123
>. Bible Names, By M. IV. Jacobus 37 Lund, President Anthon H., By
I Choosing Ones Ancestors, By T. J. M. Sjodahl 65
R. Kelly 176 Origin of Western Geographic
< Early Mormon Settlements in Names, By Andrew Jenson
Arizona, By J. M. McClintock 104 41, 125, 188
English Parish Registers, By R. "Salvation Shall be Forever,"
F. Bale 169 By Orson Pratt 145
Elijah the Prophet and His Somerset House, By Harold Jen-
Mission, By Joseph Fielding son Ill
Smith 1 Story of the Pilgrims, By Chris-
Elijah, By M. A. Steimrt 142 ten Jensen 21
Faith-Promoting Experience 131 Temple Worship, By John A.
> First Pioneers and the Indians, Widtsoe 49
\ By Le Grande Young 97 Temples and Temple Building.. 113
D Genealogical Convention 32 Young, Brigham, Genealogy, By
House of the Lord in Hawaii, Susa Young Gates and Ma-
i By Prest. Rudger Clawson. . 141 bel Young Sanborn
i Instructions to Stake and Ward 27, 94, 132, 178
^ Committees 35 Young Family Association, By
Language of Heraldry, By Susa Young Gates 164
1 INDEX OF NAMES.
T The Star (*) indicates that th e name occurs on the same page
"S more than once; where the same name is repeated, it indicates differ-
"^ ent persons.
Adams, Barney, 180; Julia A., 180; Bradley, Marjorie, 95; Richard, 94;
Julia T., 180. Robrt S., 94; Wayne, 95.
Anderson, Armeda Helen, 139; Dar- Brastow, George B., 95.
rell E., 139; Eskil A., 139; James Brockbank, Arden H., 95; Erin, 95.
Y., 139. Brown, Donald. 180; Edward M.,
Armitage, Charles, 31; Harriet L., 180; Ella, 180; Joseph Y., 180;
31; Josephine, 31. Lorenzo J., 180; Lorenzo J. II.,
Armstrong, Helen, 96*. 180; Lurana, 180; Nina F., 180;
Arnold, Willard, 28. Sarah E., 95.
Ayers, Joseph, 31; Mary Ann, 31*; Buchanan, Eugene D., 182*; John
Mary, 31. R., 182; Archie D., 182.
Barendt, Arthur, 29. Budd, Adelbert, A., 132*; Annie L.,
Barrett, Nadine, 95. 30; Charles C, 132; Charles W..
Bethell, Nicholas, 179. 30; Earl E., 132; George J., 132;
Black, Amy J., 182, 185; Sarah A., Leroy H., 132; Lucy P., 132; Rich-
185; Tamer J., 185; William M., ard, 132.
182, 185. Bush, Bonnie M., 95; Eugene, 95;
Booth, Alfred L., 135; Thornton, Y., Eugene II, 95.
135: Virginia, 135. Canfield, Elizabeth, 133; Eliza J..
Bostrom, LilHe M., 140. 133; Israel A., 132; Lucy M., 132;
INDEX.
Pauline M., 132; William, 133.
Carrington, Albert, 95; Jane, 95.
Carson, J. Ray, 29.
Cassity, Ruth, 138.
Cheney, Bruce Y., 96; Douglas L.,
96; Silas L., 96.
Clark, Adelia, 179; Cedenia, 29; Cort
C, 179; Delecta, 178; Gardner,
178; John H., 179.
Clayton, Vilate R., 133; William, 133.
Cobb, James, 133; Luella, 133; Mary,
133.
Coles, Catherine, 182; John, 182;
Mary, 182.
Colton, Delbert W., 186; Esther C,
186; Mary M., 186; Miles Y., 186;
Wade Y., 186.
Cottle, Ada, 140; Clara, 140; Henrv,
140.
Cox, Madrid, 94.
Crouch, Eleanor, 138.
Curtis, John S., 183.
Damcke, Christine, 133.
Derbidge, Gertrude, 187; Jane, 187;
Joseph, 187.
Dowden, Alice N., 136; Edwin, 136;
Naomi, 136.
Dunster, Esther, 186; James, 186;
Mary, 186.
Durrant, Margaret, 132.
Egbert, Annie G., 187; Emma, 187;
John A., 187.
Eldredge, Betsey A., 180; Horace
L., 180; Lurana, 180.
Emmett, Irving C, 134; Nannie, 134;
Nelwyn, 134; Thomas Y., 134.
Erickson, Alma I., 186; Edward B.,
186; Irma M., 186; William B.,
186; William S., 186; Zelph Y.,
186.
Fenton, Elizabeth, 95 ; Henrietta, 95 ;
Samuel, 95.
Ford, Cherry, 29; Fredrick. 29;
Grace, 29; Seth, 29.
Foutz, Klea, 96; Lehi J., 96; Stan-
ley, 96; Stuart, 96; Walter J., 96.
Fox, Elizabeth, 137; Georgina, 137;
Jesse W., 137.
Greed, Daniel G., 28; David L., 28;
Laster D., 28; Robert E., 28; Wil-
liam L., 28.
Gates, Claude W., 137; Claudius Y.,
137; Eliot Y., 137.
Gibbs, Lauren W., 134; Lauren W.,
134.
Gilchrist, Neil, 184; Vera, 184.
Godbe, Helen, 134; Mary, 134; Mur-
ray C, 133 ; Murray C, 133 ; Ruth,
133.
Goulding, Mr., 133.
Graham^ Flora, 183 ; Thelma A., 183 ;
James R., 183; Kent W., 183;
Lyndon J., 183.
Granger, Ann, 179; John, 179;
Martha, 179.
Granville, Max, 29; W. Ray, 29.
Greene, Evan M., 183; Nancy L.,
183; Susan, 183.
Grosbeck, Frank, 30; Harold, 30.
Hagan, Harold R., 29.
Hall, Mary, 179.
Hamilton, Clarissa, 29.
Hampton, Adelaide, 132; Clara L.,
132; William G., 132.
Hardie, Grace, 28.
Hardy, Leonard W., 137; Nellie,
137; Sophia, 137.
Harmston, Eugene C, 187; Gordon
E., 187; Harvard L., 187.
Held, Alice M., 94; Catherine M.,
94; Charles P., 94*; Charles P.,
94; Jean C, 94; Lawrence B., 94.
Hibbard, Nadine Y., 186; Thomas
E. H., 186.
Hirth, Paul M., 95.
Hodgkinson, Hephzibah, 186;
Maude, 186; William, 186.
Hooper, Harriet, 136; Mary A., 136;
William H., 136.
Hopkins, Alice Y., 94; Catherine,
94; Charles L., 94; Charles R.,
94; Curtis R., 94; Elliott R., 94;
Florence A., 94; Ruth M., 94.
Houseman, Ethelbert, 30; Laura,
30; Helena, 30.
Howe, Mae, 95.
Howell, Harriet, 136; Joseph M.,
136; Joseph M., 136; William Y.,
136.
Illingworth, Claude, 137; Claude R.,
137; Richard, 137.
Ingles, John S., 30.
Jackman, Horace, 29.
Jacobs, Albert W., 134; Berwin W.,
134; Robert Y., 134.
James, Parley G., 137.
Jarvis, Carl H., 133; Dorothy, 133;
George Y., 133; Gordon C, 133;
Lucile, 133; Orin W., 133.
Jennings, Harry, 95; Helen, 95;
Priscilla, 95.
Johnson, Snellen, 187; Sybilla N.,
134.
Johnston, Clara, 182; Ellen, 182;
William J., 192.
INDEX.
Jones, Clara, 132; Nathaniel V.,
132; Rebecca B., 132.
Kraft, Charles H., 95; Fentan, 96;
Hielen, 96; Henrietta, 96; Kate
Y., 95; Mary B., 95; Stoddard, 96;
Whitney Y., 96.
Kerr, Grace, 28; John, 28; Kenneth,
28; Ruth, 28.
Knight, George C, 96; Lydia, 181;
Lydia, 181; Newel K., 181.
Kraack, Harry O., 134.
Kraus, Clarence P., 140; Jean L.,
140.
Lambert, Elizabeth Y., 28; Lucile
Y., 28; Morgan Y., 28; Richaid
T. Y., 28; Thomas J., 28*.
Lawrence, Jeanette, 29; Nelson,
29; Nelson, 29; William, 29.
Long, Edward, 94.
Lowe, Abbie L., 29; Abigail B., 29;
Adelbert B., 29; Arthur J., 29;
Arthur J., 29; Frances L., 29;
James A., 29; Minnie L., 29.
Mackintosh, Agnes, 139; Daniel,
139; Ellen, 139; William, 31; Wil-
liam W., 31.
McAllister, Clara L., 133; Wil-
ford L., 133.
McCarty, Homer W., 187.
McEIlin, Edward J., 180; Edward
J., 180; John, 180; Margaret M.,
180.
McFarland, Clarence R., 94; Clar-
ence R., 94; Jane, 94; Margaret
S., 94; Marjorie, 94; Robert P..
94.
McMaster, Emeline, 137.
Margetts, Catherine A., 139; Cath-
erine E., 140; Charles P., 140.
Maxwell, Charles C, 180; Nina F.,
180.
May, Charles A., 95; Enid, 95; Jack
Y., 9,5, 137; Jean L., 95, 137; John
L., 95; Mary M., 137: Virginia,
95, 137.
Merkley, Martha E., 178.
Mitchell. Jack, 94; John H., 138.
Miller, Charles, 29.
Moore, Anna M., 135; Bernice, 135;
Bruce, 135; Clarence L., 135;
Clarence W., 135; Iris, 135; J.
Hal, 95; Leland S., 95; Stewart
Y., 135; Vine, 135.
Morris, Barbara Y.. 136; Lowell Y.,
136; Mary Y., 136; Nephi L., 136;
Richard Y., 136; Ruth Y., 136;
Willard L., 136.
Naylor. Charles L., 134; Heber J.,
133; Marilyn, 134; Melvin D., 133.
Neff, Mary B., 28.
Odekirk, Dallas L., 183; Earl L.,
183; Ernest W., 183; Thel. M..
183; George C, 183; George C,
182; Glen Y., 183; John R, 183;
Margaret, 183; Orville E., 183.
Oleson, Anna, 179.
Oliphant, Don, 184; John, 184; John
A., 184; Romay, 184.
Olsen, Adella Y., 138; Alonzo Y.,
138; Gillett, 138; Louise, 138;
Raphael, 138; Raphael L., 138:
Richard, 138.
Orlob, Rudolph, 137; Ruth, 137,
Owens, Bessie, 187.
Pack, Agnes B., 185; Agnes, 185;
Ward E., 185.
Paul, George, 29; Grace, 29; Lo-
gan, 29.
Peake, Henry, 179.
Penney, Millie, 29.
Perkins. Jesse N., 96; Rhoda E., 96.
Peterson, Elizabeth, 29.
Phillips, Gene Y., 135; Richard V..
135; Victor V., 135; Winnifred,
135.
Pond, Alonzo Y., 139; Dea,n Y., 139;
Leon Y., 139; Lloyd S., 139;
Noah, 139; Noah S., 139; Sey-
mour B. Y., 139; Wayne Y., 139;
Weeter St., 139.
Pratt Ernest M., 180.
Pugh, 179.
Pugmire, Ada, 178; Alfreda, 179;
Alice Y., 179; Angus, 179; Archie
Y.. 179; Brigham Y., 179; Delia
Y.. 179; Edna, 179; Ellen, 179;
Ellsworth. 179; Estell, 179;
Esther, 179; George M., 178;
George Y., 178; Jonathan, 179;
Leon Y. 179; Lorenzo, 179;
Mariam Y., 179; Robert, 179;
Seraph Y., 179; Tracy, 179.
Quayle, Annie M., 181; Asenath M.,
181; Byron, 181; Byron S., 181;
Clifford Q.. 181; Ernest, 180;
Ernest H., 180; James B., 180;
John Y., 181; Julia, 180; Julia J.,
181; Lawrence. 181; Percy W.
180; Sara, 181; Stanley Y., 180.
Reid, Grace, 28; Janet, 28; Lucile,
28: William, 28.
Rich. Charles C, 186; Jane S.. 186;
Sarah D.. 186.
Richards, Franklin Y., 183; Henry
P., 138; Levi, 183; Levi W.. 183;
vi INDEX.
Mary A„ 138; Minerva M, 138; Stewart, Andy J., 135; Burr Y., 135;
Sarah, 183. Dorothy, 135; Helena, 135, Lois
Riter, Ann E., 27. Y., 135.
Roberts, Amy J., 185; llattie, V., Stolworthy, Hazel, 181; Mary T.,
182; Howard D., 182; Howard D. 181; Howard R., 181; Jesse H.,
L., 182; Howard G., 185; lohii l8l ; Knowlton, 181 ; Lucy R, 181;
C, 182; Lorenzo S., 185; Mamie, Lydia A., 181; xMatilda Y., 181;
182; Mary A., 185; Orville C, Mary E., 181; Newel, 181; Pearl
185; William C, 182. V., 181; Willma, 181.
Rogers, Catherine J., 95; David Y., Strong. Elizabeth H., 139.
28; Denton S., 95; Eliza Y., 28; Swenson, Elizabeth, 96; Frank, 96.
Frances Y., 28; James, 9,5; Jay Taylor, Allen, 184; Alma E., 183;
A., 95; Mary Y., 28; Orson M., Aroet F, 183; Arthur, 95; Clara
28. L., 184; Eva V., 183; Ferron, 184;
Roseberry, Annie M., 135; Helena, Frances, 138; George H., 135;
135; Karl, 135. Georgiana 138; Gertrude, 184;
Russell, Paralee, 134. Harris D., 138; Hyrum Y., 138;
Rynders, Clark W., 137; Gladys, John H., 183; John M., 183;
137; Robert C. 137. James M., 184; Leonora J., 183;
Sabin, Anna M., 184; David, 184; Leonora L., 184; Lorenzo 1., 183;
Elizabeth, 184. Louise, 138; Milton Y., 184; Mel-
Schweitzer, Henrietta, 31; Henry bourne J., 184; Nancy, 183:
B., 31; Joseph L., 31; Lisbon, 31; Nancy, 184; Orissa S., 183; Perry
Louie, 31; Louis. 31; Mary, 31. Y., 138; Platte S., 184; Walter
Seaman, John B., 179; John B., 179; A., 184.
Myrtle S., 179; William W., 179. Terry, Albina, 181; Mary A., 181;
Sexton, Ruth S., 96. William R., 181.
Siddoway, Ardath Y., 186; Francis Thorpe, Florence A., 180.
A., 186; Francis Y., 186; l.aw- Tietjen, Laura J.. 182.
rence, 186. Tipton, Hattie Y., 179; Jacob H.,
Shakespear, Stratford A., 186. 179; Jacob Y., 179; William 179
Smith, Fewson C, 137; Mary A., Trader, Thomas, 179.
137. Tripp, Ernest A., 96.
Smuin, Gerald, 180; Irene, 180; Jo- Wayman. Emanuel, 140; Margaret
seph R., 180; Joseph R., 180; E., 140; Margaret, 140.
Kathleen, 180; Madge, 180; Ro- Westerfield. Walter, 29.
land,, 180; Thelma, 180. Weidman. Mr.. 95.
Snow, Celestia A., 139; Erastus, Wells, Abbie C, 28; Anne S., 28:
134; Harriet A., 139; Lorenzo, Calvin Y.. 27; Edmond Y. 28:
139; Susan, 134. George Y., 27; Janice Y., 27: Jo-
Spence, Alice Y., 137; John S., 137; seph B., 27; Louisa E.. 27; jNLel-
Louise Y., 137. vin D.. 27; Melvin D., 27; Miriam
Squires, Leslie, 29; Leslie G., 29; Y., 27; Phyllis, 27; Rebecca, 27.
Mary A., 29. Whitehead. Elizabeth B., 31; Mar-
Spencer, Catherine C, 94; Gather- garet, 31; Richard, 31..
ine C, 94; Chloe L. 27; Clare, Whitnev, John Y., 27; Murray' W.,
136; Clarissa, 136; Daniel, 27: 27.
Elizabeth, 27; John A., 136; John Wilcox, Lucy J. 132; Wayne T..
A., 136; Orson, 94. 132; Wayne T., 132.
Staker, Anthony G., 181; Esther, Williams. Charles F., 138; Don G.,
181. 134: Don G.. 134; Dora, 138;
Stanley, Adelia A., 30; Alexander Louisa. 138: Shirley, 134.
H., 30; Margaret E., 30. Woods, James T., 183; Pearl Y.,
Stark, William C, 137. 183.
Stenhouse, Clara, 31. Woodward, Graham, 29.
Stevens, Abbie, 96; Abbie, 96; Wright. Alice A., 132; Claude S.,
Walter, 96. 14fl: David C, 140; George F.,
Stevenson, Inez, 132; Mary, 29. 132; Gertrude, 132; Jean, 132;
INDEX.
Martha, 132; Mary, 132; Winifred
R., 140.
Young, Abbie C. W.; 28: Abbie S.,
96: Ada, 140; Ada L., 28; Adelia,
178; Adelia, 138; Adolphia, 29;
Afton, 28; Albert C, 95; Albert
R, 187*: Albina, 181; Alfales,
140*; Afales B., 140; Alice, 31;
Alice, 133; Alice, 136; Alice A.
S., 139; Alice C, 28; Alice R., 94;
Allie, 183; Alonzo, 138*; Alonzo
W., 138; Alta, 133; Alta R., 140;
Amelia, 31; Ammi J., 180; Angus,
185; Ann E. R., 27; Ann E. R.
27; Anna, 136; Anna M., 135, 184;
Annie G., 187; Ardis E., 187; Arta
D. C, 134*; Arta D. C, 134;
Asenath A., 181; Aurelia, 180;
Beatrice, 135; Benjamin F., 185;
Benjamin H., 135; Blanche, 135;
Briant S., 31; Brigham, 29, 31 94,
132, 133, 134*. 135, 136, 137, 138*,
139*, 140*; Brigham. 94*, 95*, 96*;
Brigham, 31; Brigham, 94 137.
Brigham, 96: Briarham B., 28;
Brigham H., 29*: Brigham H., 30;
Brigham M., 139*; Brigham M.,
139: Brigham W., 133; Brigham
W., 185; Carl C, 30; Carl E., 135;
Catherine. 3*1; Catherine, 135:
Catherine, 182: Catherine C. 95:
Catherine C. 94; Celestia E., 30:
Charles C, 187: Charles H., 29:
Charles R.. 185; Chloe. 29: Chloe
L. S.. r?\ Christina, 133: Chillas.
185: Clara. 29; Clara. 132: Claris-
sa, 1.36: Clarissa R.. 135: Clifford
E.. 28; Clifford Y.. 185: Clint.
134; Constance. 137; Cora A., 95;
Dale S. 138; Dallas. 185; Daniel
W.. 182; David S.. 184; Delecta,
178; Don Carlos. 136*: Dorothy,
27; Earl C. 133; Edith, 132;
Edith H., 135; Edward, 184; Ed-
ward T.. 186*: Edward J., 186;
Edward P.. 137; Edward W., 182;
Edwin, 136; Eleanor, 138;
Eleanor. 186*: Elizabeth A., 184;
Elizabeth, 133: Elizabeth, 95;
Elizabeth S., 30; Elizabeth W.,
31; Ella, 31; Ellen L.. 184; Ellen
P., 186; Elma. 28; Elsie V., 31;
Elva D.. 187; Emerson, 95; Em-
meline P., 137. 138*; Emily, 136;
Ernest I., 134*; Esther, 186;
Esther M.. 186; Ethel. 134;
Ethelyn, 137; Eugene, 31; Eugene
D.. 187; Eugene H., 95; Evelyn
I., 30; Fannie D. B., 134; Fanny
B., 29; Fera S., 134; Ferra L., 181;
Feramorz H., 137; Feramorz L.,
185; Ferry M., 187; Florence E.,
94; Florence P., 28; Floretta, 30;
Frances, 137; Frances, 137;
Frances G., 29: Francis M., 187*;
Frank A., 181; Frank F., 96;
Franklin A.. 183; Franklin G.,
183; Franklin S., 139; Franklin
W., 183* 184*; Frederick N., 187;
Gay, 95: Gaylen S., 139, 140;
George C, 137; George E., 186*;
George E., 187: George S., 94;
George W.. 132; Georgia 138;
Georgina, 137; Geraldine, 187;
Gerda. 187; Gertrude, 132;
Gladys, 96; Gladys, 137; Glen L.,
187; Grace, 28: Grace, 133; Grace,
28; Guernsey B., 185; Hannah L.,
28; Hannah I., 185: Harden D.,
187; Harold D.. 138; Harold E.,
138; Harriet 136; Harriet A., 182;
Harriet, 140: Harriet B., 179;
Harriet E. C. 134; Harriet, 136;
Harriet I., 186: Harriet N., 183;
Harriet P. W., 187; Harry D.,
187; Hazel C. 30; Heber. 133*;
Helen. 29; Helen. 138: Helen A.,
96: Helena R.. 135: Helena V.,
30; Henrietta. 29: Henrietta C,
95: Henry F.. 1.38: Hooper. 133;
Horace E., 180: Howard O.. 94;
Howard S.. 182; Howard W..
185; Hubert A.. 135; Hyrum J,.
137; Hyrum S., 137*; Hyrum
Smith. 182; Ida M., 187: Ida P.
180; Irwin R., 187; Isaac. 28, 29;
James T.. 134; Jane C, 95; Jas-
mine, 28; Jasmine, 186; Jennie, 29;
Jesse W.. 30: Jessie A., 96;
Joanna, 187*; John, 27: John A.,
30; John G., 179; John G. 27;
John M., 27*; John R.. 181*, 182*;
John R., 181; John T.. 181; John
W.. 95; John W.. 133: John W..
133; John W., 132*. 133*; John
W., 132; Joseph, 27; Joseph A.,
31*; Joseph A., 31; Joseph A.,
94; Joseph A., 179: Joseph A.
M. 96: Joseph B., 28; Joseph D.
C, 136* 137*; Joseph E., 132;
Joseph G.. 179: Joseph H., 28;
Josephine I., 28, 31; Joseph S.,
.30; Joseph S., 182: Joseph S., 140;
Joseph W.. 187; Joseph W., 179,
180*; Joseph W., 180; Joseph W.,
185; Joseph W., 181; Julia A.,
INDEX.
180; Julia D., 29; Julia T., 180;
Julia T., 180; Junius, 31; Karl E.,
187; Kate. 29; Katie B., 95; Katy
C, 95, 137; Kenneth, 29; Kimball,
135; Kirtland D., 137; Klara, 96;
Klea, 96; Lawrence D., 30; Law-
rence H., 187; Lawrence H., 94;
LeGrand, 28*; LeGrand, 28; Leo
134; Leo D., 187; Leo H., 140;
Leroy W., 184; Leslie G., 137:
Lester, 31; Lester L. S., 139; Levi
E., 28; Lillian, 133; Lora, 187;
Lorenzo D., 138*; 17, 179, 181,
183, 184, 185*, 186*, 187*; Lo-
renzo D., 179, 180, 185; Lorenzo
H., 184; Lorenzo S., 139; Lorenzo
S., 184*; Louis, 135; Louis C., 28;
Lucile. 28; Lucile, 133; Lucius S.,
137; Lucy, 29; Lucy A., 133, 134*;
Lucy K., 184; Lucy M., 132:
Luella, 133; Luna, 95; Lutie, 95;
Lydia, 181; Lydia R., 181; Lyle,
137; Lyle L., 185: Mabel A., 94;
Mahonri M., 139*; Margaret E.
S., 30; Margaret E., 30; Margaret
E., 140; Margaret P., 139; Mar-
garet, 31; Maria A., 178; Maria,
185; Maria L. 184: Marie, 29;
Marinda E., 179: Marion, 96; Ma-
rion A., 30; Marion L., 137;
Marshall 140; Martha, 179; Martin
R., 182; Mary, 133; Mary, 136;
Mary A., 180; Marv A., 179; Mary
A., 94, 132; Mary A.. 138; Mary
B. N.. 29: Mary D.. 186; Mary
E., 182; Mary M., 95; Mary T..
31; Mary W., 182; Matilda E.,
185*; Maude. 186: Murray, 139;
Nancy, 29; Nancy L., 183: Naomi,
137; Nathaniel, 132; Nellie, 134;
Nellie H., 137; Nellie M., 30; Nel-
son A., 138; Nora E., 135; Norma,
186; Olive C;, 30; Olive L., 184;
Ora B., 28; Orlin F., 30; Orvill
H., 185; Oscar B., 134, 135*;
Parley, 29; Paul A., 187; Percival,
140; Perry L., 185*; Persis A.,
185: Persis, 178, 179, 181, 183, 184;
Persis L., 183; Persis V., 182;
Phebe C., 30; Phebe, 30*; Phin-
eas, 29; Phineas H., 30; Phineas
H., 30; Phineas H., 29, 30*, 140*,
185; Ray, 134; Rhoda, 29; Phoda
E. P., 96: Rhoda G., 29; Rhoda
M., 184; Richard W., 31; Rosina,
24; Rudolph J., 132; Russell W.,
139; Samuel C. 182; Sarah A.,
185: Sarah D.. 186; Sarah I., 27;
Sarah M.. 27; Selina M., 180;
Seraph. 29: Seraph S., 30; Sey-
mour B., 27*, 28*: Seymour D.,
186: Silas S., 179; Silas S., 181;
Sobiskie G., 185: Spencer, 27;
Stanley C, 30; Stella L., 135;
Stuart M.. 140; Susan E., 183;
Susan, 134; Sydney 137; Sydney
H.. 136: Tracy, 135; Tamer, 185;
Tamer J.. 182; Theodore M., 186;
Thomas R.. 182; Veda M. S., 139:
Vera. 96; Verna R.. 138: Vilate,
29: Vilate, 133: Viola S.. 187;
Waldemar, 139: Waldemar V. C,
27: Walter, 31; Walter S.. 96;
Weston H., 96: Weston H., 137:
Willard, 95: Willard. 135; Willard
C.*. 30: William G.. 178*. 179*;
William L.. 182; William R.. 181:
William W., 179: Winfield S.,
139; Yovonne J., 187.
THE
UTAH GENEALOGICAL
AND HISTORICAL MAGAZINE.
JANUARY, 1921.
ELIJAH THE PROPHET AND HIS MISSION.
By Elder Joseph Fielding Smith.
A discourse delivered under the auspices of the Genealogical
Society of Utah, Oct. 13, 1920, at the Assembly Hall,
Temple Block, Salt Lake City, Utah.
This is a very important subject which we are to consider
tonight. Malachi, the last of the prophetic writers of the Old
Testament, closed his volume with these familiar words:
"Behold, I will send you Elijah the prophet before the
coming of the great and dreadful day of the Lord:
"And he shall turn the heart of the fathers to the children,
and the heart of the children to their fathers, lest I come and
smite the earth with a curse."
It is very fitting that the final writer of the Old Testament
should close his words with a promise to future generations and
in that promise give us to understand that there shall be a linking
Itogether of the dispensations through the coming of this great
prophet of the Lord in the latter times.
You will notice that in referring to him Malachi speaks
of him as "Elijah the prophet." I want to put a little emphasis
upon that expression.
WHAT is a prophet?
Whajt is a prophet? I suppose our idea is that a prophei. is
one who foretells events, and that is true ; but that is not all
that a prophet does. In fact, there are many things — and some
things greater than the foretelling of events — by which a man
may be designated a prophet of the Lord. We have no great
predictions concerning the future on record coming from Elijah.
We have them in the writings of Isaiah, Jeremiah, Ezekiel, Dan-
iel, and Malachi, the last of the old prophets. Elijah's proph-
esying was more or less of a local character, dealing with his
2 ELIJAH THE PROPHET AND HIS MISSION.
limes and the individuals with whom he came in contact ; but
yet among prophets, there have been few greater than Ehjah.
Melchizedek was a prophet, one of the greatest ; however,
we have no prediction or record from him. I have no doubt,
so far as I am concerned, that he did speak of the future,
but his writings have not come to us. Neveritheless so great
was he that the priesthood was called after his name. Why?
Because he greatly magnified his calling, so did Elijah, and,
therefore, the Lord bestowed upon him greater power tlian it has
been the privilege of most other prophets to receive.
In the 19th Chapter and 10th verse of John's revelation, we
are informed that an angel appeared unto him, and John fall-
ing at his feet was about to worship him; but the messenger
forbade him, saying: "See thou do it not: I am thy fellow-
servant, and of thy brethren that have the testimony of Jesus :
worship God : for the testimony of Jesus is the spirit of proph-
ecy."
Every man who can say knowingly that the Lord Jesus
Christ is the Redeemer of the world and the Only Begotten Son
of God, is a prophet. Every man that holds the priesthood,
and magnifies his calling, is a prophet ; and he has a right to the
inspiration of the Holy Spirit, so far as he is concerned — but
not to receive revelation for the Church. There is one who is
appointed (to that office. A president of a stake has a right to
revelation in his stake, and for the guidance of it; a bishop, in
his ward ; and likewise a missionary in his mission field. Every
other member of the Church who is called to an office has the
right to the inspiration and the guidance of the Spirit of the
Lord in that which is given him to do. If he is so inspired, he
is a prophet.
ELIJAH IN LEGEND.
As we proceed we will discover the greatness of EUjah's
calling. Elijah occupies a place in the legends of many peo-
ples. We are informed that among the Greeks he is the patron
saint of the mountains; and many of the mountains in Greece
are named for him. In the Roman Catholic Church he is re-
garded as the founder of the order known as the barefooted
Carmelites.
The Mohammedans likewise have honored him in their
traditions, and he is often confounded with the great and mys-
terious El-Khudf, the eternal wanderer, who having drunk the
waters of life, remains in everlasting youth and appears from
time to time to correct the wrongs of men. Of course this
comes from the fact of Elijah's translation.
Among the Jews he finds a place of honor in their history
second to none of the prophets. He is mentioned on many oc-
casions in the New Testament, some of the time in reference to
ELIJAH THE PROPHET AND HIS MISSION. 3
his labors and ministery in Israel when he dwelt among men,
and at other times, in reference to his future mission. We will
have occasion to refer to some of these as we proceed.
I would like ito spend just a little time dealing with the
history, brief as it is, of Elijah's ministry.
HISTORY OF ELIJAH.
He lived about 900 years B. C, in the reign of King Ahab
of Israel — of whom it is recorded that he did more to cause
Israel to sin than all the kings who were before him. Elijah
appeared rather suddenly, so far as the history states. He is
known as Elijah the Tishbite, of the inhabitants of Gilead; and
that is about all we know of him so far as his place of birth and
residence were concerned.
The fact that he appeared rather suddenly, and departed in
a manner shrouded in mystery, and seemingly only mingled
with the people on occasions when the Lord sent him with some
instruction or command, has caused many people to 'look upon
Elijah as being like Melchizedek — and in that, of course, the}-
are wrong, for they misunderstand the scriptures. You know
in the book of Hebrews, Melchizedek is spoken of in this wise,
that he was King of Salem, which is King of peace ; without
father, without mother, without descent, having neither begin-
ning of days, nor end of life ; but made like unto the Son of
God ; abideth a priest continually. Now, the world has com-
mented upon that very greatly, and they have concluded because
of this reading, that Melchizedek was not born in ithe world
like other men, that he had no father or mother. But that is not
the proper reading. And they have applied the same thing to
Elijah, due to the fact that his was somewhat a mysterious na-
ture. The proper reading of that passage of Scripture would
be as follows : "For this Melchizedek was ordained a priest
after the order of the Son of God, which order was without
father, without mother, without descent, having neither begin-
ning of days nor end of life; and all those who are ordained unto
this priesthood are made like unto the Son of God, abiding a
priest continually."
ELIJAH AND KING AHAB.
The first appearance of Elijah we read of in the 17th
Chapter of I Kings, when he came before the king and said, "As
the Lord God of Israel liveth, before whom I stand, there shall
not be dew nor rain these years, but according to my word."
There is something very significant in that edict. I want you
to get it. Follow me again closely: "As the Lord God of
Israel liveth, before whom I stand, there shall not be dew nor
rain these years, but according to my zt/ord. The reason I put
emphasis upon this is to impress you with the sealing power by
4 ELIJAH THE PROPHET AND HIS MISSION.
which Elijah was able to close the heavens that there should be
no rain nor dew until he spoke.
After Elijah had made that prediction, he suddenly de-
parted, and made his abode upon the banks of the brook Cherith,
where ravens fed him.
After the brook dried up because of the drouth, the Lord
directed him to go into a foreign land, so he departed and went
to the city of Zarephath of Zidon, as it reads, where a widow
woman had been appointed by the Lord to feed him ; and when
he arrived, he found her picking up sticks to make a fire. He
asked for something to eat, and in her distress and anguish she
said that she barely had enough meal and oil to make a cake, she
was gathering sticks in order to make that cake for herself and
her son and then they would die. But Elijah commanded her to
go and prepare for him first. Do you think that self ish ? No, not
when you know the circumstances. The woman recognized him
as a man of authority, so in faith she went and did as he had com-
manded her. The result was that during the time of the
famme that woman's cruse of oil failed her not, and her barrel
of meal was not diminished.
It was while on this sojourn that Elijah raised her son from
the dead and restored him to her again.
Three years passed, and then the word of the Lord came to
him to return to the land of Israel to Ahab the king, with a mes-
sage. So Elijah returned, and on his way met Obediah, the
king's chamberlin, or governor of his house. When Obediah
saw Elijah, he was startled and said to him, Do you not know
that my master has been searching for you everywhere, that he
might put you to death? But Elijah commanded him to go to
the king with a message. I would like to read a little of this.
Obediah said :
"As the Lord thy God liveth, there is no nation or kingdom,
whither my lord hath not sent to seek thee : and when they said.
He is not there; he took an oath of the kingdom and nation,
that they found thee not.
"And now thou sayest. Go, tell thy lord. Behold, Elijah is
here.
"And it shall come to pass, as soon as I am gone from thee."
( I want you to mark this also carefully) :
"that the Spirit of the Lord shall carry thee whither I know
not ; and so when I come and tell Ahab, and he cannot find thee,
he shall slay me ; but I thy servant fear the Lord from my youth.
Was it not told my lord what I did when Jezebel slew the proph-
ets of the Lord, how I hid an hundred men of the Lord's prophets
by fifty in a cave, and fed them with bread and water?
".And now thou sayest, Go, tell thy lord, Behold, Elijah is
here : and he shall slay me." — That is the way he felt about it.
ELIJAH THE PROPHET AND HIS MISSION. 5
Let me pause here to say a word about wicked Ahab. He
had married the daughter of Ethbaal, king of the Zidonians,
and of course she was idolatrous in her worship and led Ahab
to follow after her gods Baal and Asteroth. When Elijah came
with his message to the king and closed the heavens that it
should not rain, she became angry and searched out the proph-
ets of the Lord to put them to death, and Obediah, being a
righteous man, took one hundred of them and hid them that they
could not be found. And so he relates this to Elijah, I suppose
to gain his sympathy and have him change his request that he
should carry this message to the king.
But Elijah answered him as follows: "As the Lord of
hosts liveth, before zvhom I stand, I will surely shew myself unto
him today."
TEST OF THE FALSE PROPHETS.
When Obediah understood that he was going to show him-
self to the king, he was ready to take the message, but Elijah
v.^ent himself and confronted Ahab. When they met, Ahab said
to him. "Art thou he that troubleth Israel?" And Elijah re-
buked him, saying: he (Ahab) was the man that troubled Israel.
And then he commanded Ahab to go and gather the priests and
false prophets of Baal and bring them to a certain place, that he
might meet them there. And the king barkened to him and it
was done. When all the people assembled and the prophets of
the false gods, Elijah made a proposal to them. Said he, we
will take two bullocks — you take one and I will take one. You
offer yours and sacrifice it unto Baal, and I will offer mine a
sacrifice unto the God of Israel ; and we will put no fire under
it, but you pray to your gods and I will pray to the Lord, and
if fire comes down and consumes your sacrifice, then we_ will
worship Baal, but if fire comes down and consumes my sacrifice,
then we will serve the Lord. It is not necessary for me to go
into details.
The challenge Elijah gave to the priests was a challenge to
the Phonecian god of fire— Baal the "sun-god." If he was the
god of fire, then why should he not call down fire to consume
the sacrifice offered in his name and thus prove in the eyes of
Israel that he was in very deed all that his followers claimed for
him? If he could not do such a thing, and the God of Israelwho
had been forsaken, could, was it not evidence that the children
of Israel had broken the very first commandment given them by
the Lord through Moses ? "Thou shalt have no other gods before
me. Thou shalt not make unto thee any graven image, or any
likeness of anything that is in heaven above, or that is in the
earth beneath, or that is in the water under the earth. Thou
shalt not bow down thyself to them nor serve them."
The priests gathered and built their altar and prayed,
6 ELIJAH THE PROPHET AND HIS MISSION.
beginning in the morning, and prayed until noon time, and
then until the time of evening sacrifice. And Elijah mocked
them when there was no answer, and called upon them to cry
louder, for perhaps their god was asleep, peihaos he was on a
journey, perhaps he was hunting — they were to call louder that
they might get his attention. Then they began to cut them-
selves, according to their custom. When the day had passed and
no answer came, then Elijah rebuilt an old, broken down altar.
He took twelve stones, one for each tribe of Israel, placed his
sacrifice upon it, built a itrench around it, and had his servants
pour water upon it until the trench was full ; then he knelt down
and prayed, and fire came down and consumed his offering.
The result was that the priests of Baal were put to death
which angered Jezebel and again Elijah was forced to flee. This
time he went into the south country near to Beersheba — where
he became discouraged and desired that the Lord would put an
end to his life, but he was comforted by an angel, who brought
him food and drink ; he ate and was filled and went forty days on
the strength of it, and departed from that place unto Mount
Horeb. When he was there, the Lord called upon him and
asked him what he was doing there, and in his sorrow, because
of the hardness of the hearts of the people, he told the Lord
the condition, and that he alone remained, that they sought
his life to take it away. But the Lord showed him that there
were others who had remained true unto him, even seven thou-
sand.
Then the Lord gave him a mission that he was to return
to Israel. He was to anoint Hazael to be king of Syria, Jehu to
be king of Israel in the place of Ahab, and Elisha to be prophet
in his stead. So he returned on this mission and called Elisha
to follow him.
In the meantime Ahab had murdered a man through cove-
tousness. Naboth had a vineyard Ahab wanted, and so Ahab had
him put to death. And Elijah met him again suddenly and told
him of his crime, predicting the wicked king's death also the
death of his wicked wife. And thus it came to pass, though
after Elijah had spoken to the king he did repent and the Lord
turned away a portion of his wrath. However the judgments
of the Lord followed Ahab's sons who walked in the unrighteous
course set them by their father.
I have referred to these things because there may be some
here who are not acquainted with this history. I have gone over
it but briefly. I desire that you should know something in re-
gard to it, that you may better understand that which is to
follow.
TRANSLATION OF ELIJAH.
Eljiah called Elisha to follow him, and finally, when Elijah
ELIJAH THE PROPHET AND HIS MISSION. 7
was taken into heaven in a chariot of fire, Elisha became the
prophet in Israel in the stead of EHjah.
Now, there was a reason for the translation of EHjah. Men
are not preserved in that manner unless there is a reason for
it. Moses was likewise taken up — though the Scriptures say that
the Lord buried him upon the mountain. Of course the writer
of that wrote according to his understanding; but Moses, like
Elijah, was taken up without tasting death, because he had a
mission to perform. We will refer to that as we pass along.
I made the statement in the beginning that the Jews in
later generations had great respect for Elijah. They had some
understanding regarding his mission. I have here a statement
that I have copied from Ecclesiasticus, the writings of the son
of Sirach. He was not one of the inspired writers, and this
book is one of the books of the apocrypha, but he gives us an
idea of the feeling that existed among the Jews at his day in
regard to Elijah, I will read it:
"Then stood up Elias the prophet as fire, and his word
burneth as a lamp."
Now, let me say this interpretation "Elias" ought not to be
Elias — it should be Elijah. The references to Elijah in the New
Testarrtent, where it is interpreted Elias, should be Elijah. In
the mdoem version, it is so. There is a big difference between
Elias and Elijah, but I shall not refer to that right now.
DISTINCTION BETWEEN ELIAS AND ELIJAH.
"Then stood up Elias the prophet as fire, and his word
burneth as a lamp.
"He brought a sore famine upon them, and by his zeal he
diminished their number.
"By the word of the Lord he shut up the heaven, and also
three times brought down fire.
"O Elias, how wast thou honored in thy wonderous deeds !
and who may glory like unto ithee !
"Who didst raise up a dead man from death, and his soul
from the place of the dead, by the word of the Most High !
"Who broughtest kings to destruction and honorable men
from their bed.
"Who heardest the rebuke of the Lord in Sinai, and in
Horeb the judgment of vengeance;
"Who anointedest kings to take revenge, and prophets to
succeed after him.
"Who was taken up in a whirlwind of fire, and in a chariot
of fiery horses :
"Who wast ordained for reproof in their times to pacify
the wrath of the Lord's judgment, before it break forth into
8 ELIJAH THE PROPHET AND HIS MISSION.
fury, and to turn the heart of the father unto the son, and
to restore the tribes of Jacob.
"Blessed are they that saw thee, and slept in love; for we
shall surely live."
When John the Baptist came out of the wilderness preach-
ing — and he was a character that had more or less mystery about
him — the Jews wondered and the Pharisees sent messengers unto
John to question him as follows:
"And ithis is the record of John, when the Jews sent priests
and Levites from Jerusalem to ask him, Who art thou?
"And he confessed, and denied not; but confessed, I am not
the Christ.
"And they asked him. What then? Art thou Elias? And
he saith, I am not. Art thou thait prophet? And he answered,
No.
^'Then said they unto him. Who art thou ? that we may give
an answer to them that sent us. What sayest thou of thyself?
"He said, I am the voice of one crying in the wilderness.
Make straight the way of the Lord, as said the prophet Esaias.
"And they which were sent were of the Pharisees.
"And ithey asked him, and said unto him. Why baptizest
thou then, if thou be not that Christ, nor Elias, neither that
prophet ?
"John answered them, saying, I baptize with water; but
there standeth one among you, whom ye know not ;
"He it is, who coming after m,e is preferred before me,
whose shoe's latchet I am not worthy to unloose.
"These things were done in Bethabara beyond Jordan, where
John was baptizing."
They wondered who John was. He came as one with
authority, and they knew that ithe prophets of old had testified
that Elijah was to come again. And so they wondered if John
were Elijah. — It is written Elias here, but in the modern version
I say it is written Elijah, as it should be. And so they asked
him, Are you the Christ? — because they knew the Christ would
have that power. He said, "I am not."
"Are you Elias?" "No, I am not."
"Well then, why do you do these things — don't you know
that these things were reserved for Elias, who was to be the
forerunner of the Christ? — and then, if you are not that prophet,
why do you do these things?" That was their query regarding
John. What John was we will refer to later.
Again, after the the Savior came down off the Mount, his
disciples began to question him:
"And as they came down from ithe Mount, Jesus charged
ELIJAH THE PROPHET AND HIS MISSION. 9
them saying, Tell the vision to no man until the Son of man be
risen again from the dead.
"And his disciples asked him, saying, Why then say the
scribes that Elias must first come?"
You see, these three, Peter, James and John, who had been
on the Mount, where Moses and Elijah had appeared to them,
began to inquire of the Savior the meaning of it all. So they asked :
"Why then say the scribes that Elias must first come?
"Jesus answered and said, Elias truly shall first come, and
restore all things. But I say unto you, That Elias is come al-
ready, and they knew him not, but have done unto him what-
soever they listed. Likewise shall also the Son of man suffer
of them.
"Then the disciples understood that he spake unto them of
John the Baptist."
Now, this passage of Scripture has caused a great deal of
confusion in the minds of many people; and because the Lord
said Elias had already come, the world has interpreted that to
mean that John the baptist was the Elias, or the fulfillment of
the predicted coming of Elijah, and they refer to this passage
as their evidence. The Lord had two thoughts in mind: Elijah
must first come and restore all things, but Elias has already come.
ELIJAH AND MOSES.
When Moses and Elijah came to the Savior and to Peter,
James and John upon the Mount, what wlas their coming for?
Was it iust some spiritual manifestation to strengthen these
three apostles? Or did they come merely to give comfort unto
the Son of God in his ministry and to prepare him for his cruci-
fixion ? No ! That was not the purpose. I will read it to you.
The Prophet Joseph Smith has explained it in the Church His-
tory, Vol. 3, 387, as follows :
"The priesthood is everlasting. The Savior, Moses, and
Elias [Elijah, in other words] gave the keys to Peter, James
and John, on the Mount when they were transfigured before
him. The Priesthood is everlasting — without beginning of days
or end of years ; without father, mother, etc.
"If there is no change of ordinances, there is no change of
Priesthood. Wherever the ordinances of the Gospel are ad-
ministered, there is the Priesthood. * * *
"Christ is the Great High Priest; Adam next."
From that we understand why Elijah and Moses were pre-
served from death, — ^because they had a mission to perform and it
had to be performed before the crucifixion of the Son of God,
10 ELIJAH THE PROPHET AND HIS MISSION.
and therefore it could not be done in the spirit. They had to have
tangible bodies. Christ is the first fruits of the resurrection;
therefore if any former prophet had a work to perform prepar-
atory to the mission of the Son of God, or to the dispensation of
the meridian of times, it was essential that they be preserved to
fulfill that mission in the flesh. For that reason Moses disap-
peared from among the people and was taken up into the moun-
tain and the people thought he was buried by the Lord ; the
Lord preserved him, so that he could come at the proper time
and restore his keys, on the heads of Peter, James, and John,
who stood ait the head of the dispensation of the meridian of
time. He reserved Elijah from death that he might also come
and bestow his keys upon the heads of Peter, James and John
and prepare them for their ministry.
But, one says, the Lord could have waited until after his
resurrection and ithen they could have done it. It is quite evident,
due to the fact that it did so occur, that it had to be done be-
fore ; and there was a reason. There may have been other
reasons, but that is one reason why Moses and Elijah did not
suffer death in the flesh, like other men do.
After the resurrection of Christ, of course they could easily
have passed (through death and the resurrection, and then as
resurrected beings come to fulfill a mission of like import in the
dispensation of the fullness of time, but whether that is so or not,
we are not informed.
Why was Elijah reserved? What keys did he hold? What
keys did he bestow on Peter, James and John? Exactly the
same keys that he bestowed upon the head of Joseph Smith and
Oliver Cowdery. And what were they? Some of you may
be saying the keys of baptism for the dead. No, it was not that.
Some of you may be thinking it was the keys of the salvation of
the dead. No, it was not that. That was only a portion of it.
The keys that Elijah held were the keys of the everlasting
priesthood, the keys of the sealing power, which the Lord gave
unito him. And that is what he came and bestowed upon the
head of Peter, James and John, and that is what he gave to the
Prophet Joseph Smith ; and that included a ministry of sealing
for the living as well as the dead — and it is not confined to the
living and it is not confined to the dead, but includes them both.
PRIESTHOOD AND KEYS OF THE PRIESTHOOD.
I want to read to you what the Prophet said in regard to this
thing, so that you will know just what authority Elijah had.
You know when the Lord [took Moses out of the midst of the
children of Israel, he took the higher priesthood also, and he
left the Aaronic priesthood and the Levitical priesthood, and
added unto that the law of Moses. But down through the ages
n-
ELIJAH THE PROPHET AND HIS MISSION. 11
from the days of Moses, whenever the Lord had a special mis-
sion for a prophet, that prophet held the Melchizedek priesthood.
But it was not conferred upon many — it was confined to certain
of the prophets, whose mission required it. Joseph Smith the
prophet said :
"Elijah was the last prophet that held the keys of the priest-
hood, and who will, before the last dispensation, restore the au-
thority and deliver the keys of the priesthood, in order that all ^
the ordinances may be attended to in righteousness. It is true
that the Savior had authority and power to bestow this blessing ;
but the sons of Levi were too prejudiced. 'And I will send Elijah ^
the Prophet before the great and terrible day of the Lord,' etc. ^
Why send Elijah? Because he holds the keys of ithe authority^
to administer in all the ordinances of the priesthood ; and with- A
out the authority is given, the ordinances could not be admin- ^3
istered in righteousness." History of Church, Vol. 4:207. j
"Why send Elijah?" Now mark this. "Because he holds^vS^
the keys of the authority to administer in all the ordinances of '^ ^^
the priesthood; and without the authority is given, the ordinances ^ jM
could not be administered in righteousness." ^ v ■^'
Now. that is significant, and I am going to spend a little '.
time on that passage. I hold the priesthood, you brethren here ^.^ T,
hold the priesthood ; we have received the Melchizedek priesthood ^ j^X
— ^which was held by Elijah and by other prophets and by Peter, ^ ^
James and John. But while we have authority to baptize, while ^.,^
we have authority to lay on hands for the gift of the Holy Ghost':;;.!" ? \>.
and to ordain others and do all these things, without the sealing %, ^
power we could do nothing, for there would be no validity to J?
that which we did. Of course an elder can baptize, and they^Sv J"^
did baptize before Elijah came, and that was valid, and the or- ^■
dinance work that was done then was valid ; but the higher ordi- ^
nances, the greater blessings which are essential to exaltation in , ^ ^
the kingdom of God, and which can only be obtained in certain \
places, no man has a right to perform except as he receives the ^>/*^
authority to do it from the one who holds the keys. It makes no o "'
difference how great an office you have, what position in the ^ ,
Church you hold, you cannot officiate unless the keys, the sealing *^^
power, is there back of it. That is the thing that counts, and that
is why Elijah came, that is why Moses came — for he also held V
keys of the priesthood — and that is why they conferred upon A -^
the head of Peter, James and John in that dispensation these ,^ ^
privileges or these powers, these keys, that they might go forth "^ ^
and perform this labor ; and that is why they came to the prophet \
Joseph Smith.
I want to read from one of the revelations what the Lord
said on the subject of the new and everlasting covenant. But
12 ELIJAH THE PROPHET AND HIS MISSION.
before I read this, I think it would be well if I say something
about thait new and everlasting covenant. It is something that is
misunderstood by many. The new and everlasting covenant is
not marriage. I want you to understand that. Marriage is a new
and everlasting covenant — when performed in the temple for
eternity — but it is not the new and everlasting covenant. I want
to prove it to you.
In Section 22 of the Doctrine and Covenants, which revela-
tion was given just after the organization of the Church, the
Lord says this:
"Revelation to the Church of Christ, which was established
in these last days, in the year of our Lord one thousand eight
hundred and thirty, given through Joseph, the Seer, in Man-
chester, New York, April, 1830, in consequence of some desir-
ing to unite with the Church without re-baptism, who had pre-
viously been baptized."
"Behold, I say unto you, that all old covenants have I caused
to be done away in this thing, and this is a new and an everlast-
ing covenant, even that which was from the beginning.
"Wherefore, although a man should be baptized an hundred
times, it availeith him nothing, for you cannot enter in at the
strait gate by the law of Moses, neither by your dead works ;
"For it is because of your dead works, that I have caused
this last covenant and this church to be built up unto me, even as
in days of old."
THE EVERLASTING COVENANT.
What is this new and everlasting covenant? In another
section of the Doctrine and Covenants, we have that explained.
I read from Section 66:
"Verily I say unto you, blessed are you for receiving mine
everlasting covenant, referred to in a number of these revelations
unto the children of men, that they might have life and be made
partakers of the glories which are to be revealed in the last days,
as it was written by the prophets and apostles in days of old."
And so, you see that the everlasting covenant, the new and
everlasting covenant referred to in a number of these revelations
before the Lord revealed marriage for eternity has reference to
the everlasting Gospel, with the essential power back of it, the
priesthood of God.
I will now read what I had in mind. The Lord, speaking of
the new and everlasting covenant, describes it, tells us what
it is, in Section 132 of the Doctrine and Covenants. I am going
to read the seventh verse, because I will get my point better
from this than from some other.
ELIJAH THE PROPHET AND HIS MISSION. 13
"And verily I say unto you, that the conditions of this law
are these : — All covenants, contracts, bonds, obligations, oaths,
vows, performances, connections, associations, or expectations,
that are not made, and entered into, and sealed, by the Holy
Spirit of promise, of him who is anointed, both as well for time
and for all eternity, and that too most holy, by revelation and
commandment through the medium of mine anointed, whom I
have appointed on the earth to hold this power, (and I have
appointed unto my servant Joseph to hold this power in the last
days, and there is never but one on the earth at a time, on whom
[this power and the keys of this Priesthood are conferred,) are of
no efficacy, virtue or force, in and after the resurrection from
the dead ; for all contracts that are not made unto this end, have
an end when men are dead."
Then all contracts and obligations that are so sealed by his
authority are binding; and that is the new and everlasting cove-
nant — everything pertaining to the Gospel must be sealed, and
the only one that has that sealing power is the one who stands
at the head. Elijah was the last of the old prophets who held
the fullness of the priesthood, the sealing power of the priest-
hood ; and being the last of the prophets, it was his place to come
in the dispensation of the meridian of time and confer those keys
upon those who stood at the head in that dispensation ; and you
know from your reading that the Lord gave the keys of the King-
dom to Peter, James and John ; and He gave to Peter, who stood
at the head, the power to bind on earth and it should be bound in
heaven and to loose on earth and it should be loosed in heaven —
the same authority which Elijah had when he shut the heavens
that it should not rain and by which he called down fire on dif-
ferent occasions. Joseph Smith was ordained under the hands
of Peter, James and John, receiving the Melchizedek priesthood,
and he went forth and built the Church in this dispensation. All
that he did was valid, all those ordinances were valid, but in
order that the binding power should come which is recognized
in the heavens, and by which we pass by the angels and the
Gods to exaltation, had to come from Elijah, who held that
power upon the face of the earth, for the Lord had given it to
him., and so he came to Joseph Smith and Oliver Cowdery on the
3rd day of April, and bestowed upon them the keys of his
priesthood.
This passage that I read in the beginning says this: "He
shall plant in the hearts of the children the promises made to
the fathers." The Prophet says that that is not the correct
translation — the word plant should be translated seal or bind.
Now you get a glimpse of what is meant in that concluding
paragraph, whereit says that the wTiole earth would be smitten
14 ELIJAH THE PROPHET AND HIS MISSION.
with u curse if Elijah did not first come. Why would it be
smitten? Because there could be no sealing up against the day
of destruction, no sealing of parents to each other, no sealing of
children to parents, no contracts, bonds, obligations entered into
that would be valid on the other side — because the clinching
power was not there, and it was necessary that Elijah should
come and bestow those things spoken of as all things in the
Scriptures.
I want to read to you a lititk more. I want to explain to
you the difference between the calling of Elias and the calling
of Elijah. John the baptist was an EHas — and that is what the
Lord meant when he said Elias had already come — but he was
not an Elijah, and the mission of the two were very different.
An Elias is a forerunner, one who comes to prepare the way ;
and John came to prepare the way for the second advent of the
Lord when He bestowed His keys and power and His priest-
hood, the Aaronic priesthood, upon the head of Joseph Smith
and Oliver Cowdery. That was his mission. Then after that
there had to be a more complete manifestation of power and
someone else had to come ; so the Lord sent Peter, James and
John and later Elijah with His keys to make all things valid that
had been restored.
Before I treat this further, there is a thought that I must
not lose. I have no right, there is no man upon the face
of this earth who has the right to go forth and administer in any
of the ordinances of this Gospel unless the President of the
Church, who holds the keys, sanctions it. He has given us au-
thority, he has put the sealing power in our priesthood, because
he holds those keys ; and if the President of the Church should
say to us, "You shall not baptize in this state or in that state, or
in this nation," any man that would go forth to baptize con-
trary to that command would be violating a command of God and
going contrary to authority and power; and that which he di(^
would not be sealed. O, I wish we could understand that. We
would not have some going around as they have been doing in
the past, claiming that they have authority to do certain things
when they have no authority. They do not understand this thing.
The man who holds the keys can bestow and he can withdraw ;
he can give the power, and he may take it again ; and if he takes
it, that ends our right to officiate. That has been done ; it may
be done again.
MISSION OF ELIJAH.
Now, to return. I want to refer to the mission of Elias and
also of Elijah. These are the words of the Prophet:
"There is a difference between the spirit and office of Elias
and Elijah. It is the spirit of Elias I wish first to speak of; and
ELIJAH THE PROPHET AND HIS MISSION. 15
in order to come at the subject, I will bring some of the testimony
from the Scripture and give my own. i
"In the first place, suffice it to say, I went into the woods
to inquire of the Lord, by prayer. His will concerning me, and
I saw an angel, and he laid his hands upon my head, and ordained
me to a Priest [i. e., to the office and calling of a Priest] after
the order of Aaron, and to hold the keys of the Priesthood,
which office was to preach repentance and baptism for the re-
mission of sin, and also to baptize. But I was informed that this
office did not extend to the laying on of hands for the gift of the
Holy Ghost ; that that office was a greater work, and so to
be given afterward; but that my ordination was a preparatory
work, or a going before, which was the spirit of Elias ; for the
spirit of Elias was a going before to prepare the way for the
greater, which was the case with John the baptist."
I suppose ithat is all I need to read on that. There is a
great deal more of it. All would be interesting, but that covers
the point. Again the Prophet said :
"Now for Elijah. The spirit, power, and calling of Elijah
is, that he have power to hold the keys of the revelation, ordi-
nances, oracles, powers and endowments of the fullness of the
Melchizedek priesthood and of the kingdom of God on the
earth."
That is Elijah's mission, to bestow this power. The mission
of Elias comes before, and John come to prepare the way, in this
dispensation just as he did before the days of Christ ; and then
it was necessary that the fuller light should come. For that rea-
son Elijah was reserved to come in the dispensation of the
fullness of times and bestow all things or in other words the
fullness of the power of the priesthood, or the sealing power.
Now, I ought to have finished this quotation before I inter-
rupted myself.
"And to receive, obtain, and perform all the ordinances belonging
to the kingdom of God, even unto the turning of the hearts of
the fathers unto the children and the hearts of the children unto
the fathers, even those who are in heaven.
"Malachi says, T will send you Elijah the prophet before the
coming of the great and dreadful day of the Lord: and he shall
turn the heart of the fathers to the children, and the heart of the
children to their fathers, lest I come and smite the earth with
a curse.'
"Now what I am after is the knowledge of God, and I take
my own course to obtain it. What are we to understand by this
in the last davs ?
16 ELIJAH THE PROPHET AND HIS MISSION.
"In the days of Noah, God destroyed the world by a flood,
and he has promised to destroy it by fire in the last days ; but be-
fore it should take place, Elijah should first come and turn the
hearts of the fajthers to the children, etc.
"Now comes the point. What is the office and work of
Elijah? It is one of the greatest and most important subjects
that God has revealed. He should send Elijah to seal the chil-
dren to the fathers, and the fathers to the children.
"Now, was this merely confined to the living, to settle dif-
ficulties with families on earth? By no means. It was a far
greater work. Elijah! What would you do if you were here?
Would you confine your work to the living alone? No; I would
refer you to the Scriptures, where the subject is manifest ; that
is, without us, they could not be made perfect, nor we without
them; the fathers without the children, nor the children without
the fathers."
And would he confine his work to the dead ? No ; because
you people who are living require these sealing powers bestowed
upon you. They are just as essential for you as they are for
those who are dead; and don't get the idea that Elijah's mission
was a mission confined to or for the dead. His mission was
universal.
The Prophet Joseph continues:
THE SPIRIT OF ELIJAH.
"I wish you to understand this subject, for it is important;
and if you will receive it, this is the spirit of Elijah, that we
redeem our dead, and connect ourselves with our fathers which
are in heaven, and seal up our dead to come forth in the first
resurrection; and here we want the power of Elijah to seal those
who dwell on earth to those who dwell in heaven. This is the
power of Elijah and the keys of the kingdom of Jehovah.
"Let us suppose a case. Suppose the great God who dwells
in heaven should reveal Himself to Father Cutler here [Father
Cutler was a man present in the congregation when the Prophet
was delivering this discourse] by the opening heavens, and tell
him, T offer up a decree that whatsoever you seal on earth
with your decree I will seal it in heaven; you have the power
then ; can it be taken off ? No. Then what you seal on earth,
by the keys of Elijah, is sealed in heaven ; and this is the power
of Elijah, and this is the difference between the spirit and
power of Elias and Elijah ; for while the spirit of Elias is a fore-
runner, the power of Elijah is sufficient to make our calling
and election sure ; and the same doctrine, where we are exorted
to go on to perfection, not laying again the foundation of repent-
ance from dead works, and of laying on of hands, resurrection
of the dead, etc' "
ELIJAH THE PROPHET AND HIS MISSION. 17
Now a little more :
"Again: the doctrine or sealing power of Elijah is as fol-
lows: — If you have power to seal on earth and in heaven, then
we should be wise. The first thing you do, go and seal on earth
your sons and daughters unto yourself, and yourself unto your
fathers in eternal glory. * * * j y^{\\ walk through the gate
of heaven and claim what I seal, and those that follow me and
my counsel. * * *
"The spirit of Elias is first, Elijah second, and Messiah last.
Elias is a forerunner to prepare the way, and the spirit and
power of Elijah is to come after, holding the keys of power,
building the Temple to the capstone, placing the seals of the
Melchizedek priesthood upon the house of Israel and making
all things ready; then the Messiah comes to His Temple, which
is last of all.
"Messiah is above the spirit and power of Elijah, for He
made the world, and was that spiritual rock unto Moses in the
wilderness. Elijah was to come and prepare the way and build
up the kingdom before the coming of the greait day of the Lord,
although the spirit of Elias might begin it."
I have read from the History of the Church, Vol. 6, pp.
249-54.
Now I am about through. There is another reference that
I want to call your attention to. Joseph Smith said further :
THE FULNESS OF THE PRIESTHOOD.
"If a man gets a fullness of the Priesthood of God, he has
to get it in the same way that Jesus Christ obtained it, and that
was by keeping all the commandments and obeying all the ordi-
nances of the house of the Lord."
I hope we understand that. If we want to receive the full-
ness of the Priesthood of God, then we must receive the fullness
of the ordinances of the house of the Lord and keep His com-
mandments. This idea that we can put off our salvation be-
cause of some weaknesses of the flesh until the end, and then
our children will go and do this work for us in the temple of
the Lord when we are dead will get us nowhere. Salvation
for the dead is for those who died without a knowledge of the
Gospel so far as celestial glory is concerned. And those who
have rejected the truth and who have fought the truth, who
would not have it, are not destined to receive celestial glory.
Now, the Lord says this — it is not my saying, I am glad to say,
although I fully believe it.
Let me put this in a little different way. I do not care what
office you hold in this Church, you may be an apostle, you may
18 ELIJAH THE PROPHET AND HIS MISSION.
be a patriarch, a high priest, or anything else, and you cannot
receive the fullness of the priesthood unless you go into the
temple of the Lord and receive these ordinances of v^hich the
prophet s])eaks. No man can get the fullness of the priesthood
outside of the temple of the Lord. There was a time when that
could be done, for the Lord could give these things on the moun-
taintops — no doubt that is where Moses got it, that is no doubt
where Elijah got it — and the Lord said that in the days of pov-
erty, when there was no house prepared in which to receive these
things, that they can be received on the mountain tops. But now
we have got temples, and you cannot get these blessings on the
mountain tops, you will have ito go into the house of the Lord,
and you cannot get the fullness of the priesthood unless you go
there. Do not think because anybody has a higher office in this
Church than you have, that you are barred from blessings, be-
cause you can go into the temple of the Lord and get all the
blessings there are that have been revealed, if you are faithful,
have them sealed upon you as an elder in this Church, and then
you have all that any man can get. There have to be offices in
the Church, and we are not all called to the same calling, but you
can get the fullness of the priesthood in the temple of the Lord
by obeying this which I have read to you. I want to make this
emphatic.
Just a word or two in conclusion. Elijah came and fulfilled
his mission on .the 3rd day of April, 1836, as already stated —
planted in the hearts of the children the desires that were prom-
ised, that their hearts should turn to their fathers. That spirit
■has not been confined to the Latter-day Saints. It has spread
forth into the world. In the year 1836, no one was \vorking
along this line. It was sometime after that when the first or-
ganization was formed for the gathering of the records of the
dead.
In the year 1837, Great Britain caused that there should be
duplicate records kept and filed away in the archives over there.
That was a step.
In the year 1844, the year of the martyrdom, the first organ-
ization in this world for the gathering of the records of the dead
was organized in the city of Boston, and now we find them all
over the earth.
"Thirty-five years ago the interest in such matters was
mainly antiquarian." I am quoting a man who wrote to me from
Massachusetts in 1913, so we must add seventeen years to the
time to bring it to date. He said :
"Thirty-five years ago the interest in such matters was
mainly ajiticiuarian, and the few examples in print in this line
ELIJAH THE PROPHET AND HIS MISSION. 19
had been inspired from that standpoint. Genealogical research
was not the powerful factor it is today."
I did not ask him to write that. That is his testimony. That
shows you how the spirit of Elijah has gone forth and taken
hold of the hearts of [the children of men.
Now, there is one point that I have overlooked, and I think
it is rather important, and I must not forget it, although it does
not fit in right here. I passed it, but having so many things in
mind, I cannot think of them all as I should. I spoke of Jewish
customs, and how the Jews looked forward to the coming of
Elijah in the days of the Savior, and how they questioned John
and wanted to know if he was Elijah, if he was that prophet.
And when the three came down off the Mount, they questioned
the Lord in regard to the coming of Elijah, and He told them
He must come and restore all things. Do you know that the
Jews today are looking forward to that event? Do you know
that when they meet to eat the supper of the Passover, as they
are engaged in that feast, girded and with staff in hand, when
the time comes for them to drink as they call it the third cup,
they open the door for Elijah to enter; and they have a place
prepared for him. They are looking forward to the time when
Elijah shall come as the forerunner of the Christ to restore all
things.
Now there is another thought that is rather interesting in
regard to this. I am informed that the feast of the Passover was
being celebrated in April. 1836, in the old world about the time
as it would be here in America, when Elijah came to Joseph
Smith. It may be a stretch of the imagination, but may we not
suppose, figuring the difference in time, that when the Jews
raised their cups and opened the door for the entrance of Elijah
into their homes to prepare the way for the coming of the Lord,
that he was appearing to the Prophet Joseph Smith and Oliver
Cowdery in the Kirtland Temple and bestowing his keys not only
for the salvation of the dead, but for the salvation of that ancient
people.
Now, brethren and sisters (and this is my conclusion) re-
member there is only one on the face of the earth who holds the
sealing power of the priesthood, and He can delegate that power
unto others, that they may act and they may seal on earth and
it is valid, it is binding, so long as He sanctions it ; if He with-
draws it, no man can exercise that power. Furthermore, if you
want salvation in the fullest, that is exaltation in the kingdom of
God, so that you may become His sons and His daughters, you
have got to go into the temple of the Lord and receive these
holy ordinances which belong to that house, which cannot be
had elsewhere. No man shall receive the fullness of eternitv, of
20 ELIJAH THE PROPHET AND HIS MISSION.
exaltation alone ; no woman shall receive that blessing alone ;
but man and wife, when they receive the sealing power in the
temple of the Lord, shall pass on to exaltation, and shall continue
and become like the Lord. And that is the destiny of men, that is
what the Lord desires for His children. But only a few, compar-
atively a few, shall receive it, because wide is the gate and broad
is the way that leadeth to destruction, and many there be which
go in thereat, because strait is the gate and narrow is the way
which leadeth unto life, and few there be that find it" — few there
be that are willing to find it. And this great blessing is reserved
for those who are willing to keep the commandments of the Lord,
not for those who are rebellious. And that is your privilege, and
you can receive these blessings in the temple of the Lord.
Now, just one more thought. You good sisters, who are
single and alone, do not fear, do not feel that blessings are
going to be withheld from you. You are not under any obliga-
tion or necessity of accepting some proposal that comes to you
which is distasteful for fear you will come under condemna-
tion. If in your hearts you feel that the Gospel is true, and
would under proper conditions receive these ordinances and seal-
ing blessings in the temple of the Lord, and that is your faith
and your hope and your desire, and that does not come to yovi
now, the Lord will make it up, and you shall be blessed — for
no blessing shall be withheld.
The Lord will judge you according to the desires of your
hearts when blessings are withheld, and He is not going to con-
demn you for that which you cannot help.
I have left unsaid as many things as I have said, and I had a
great many thoughts in mind that I have not given you, for this is
a great subject. But reflect upon these things and remember that
there is power in the Church for salvation and exaltation, and the
Lord, when He comes, will not find it necessary to smite this earth
with a curse, because that sealing power is here and the leaven is
at work, so that all men who will may receive salvation and exal-
tation and the sealing powers. Thanks be unto God that He sent
Elijah into the world to bestow these blessings.
The Lord bless you is my prayer. Amen.
Salvation for the Dead. — There is never a time when the
spirit is too old to approach God. All are within reach of the
pardoning mercy, who have not committed the unpardonable sin,
which hath no forgiveness, neither in this world, nor in the world
to come. There is a way to release the spirits of the dead ; that
is by the power and authority of the Priesthood — by binding and
loosing on earth. — Joseph Smith.
STORY OF THE PILGRIMS. 21
STORY OF THE PILGRIMS.
By Professor Christen Jensen, of the B. Y. University.
The English relig-ion situation, as it evolved out of the re-
formation movement of the sixteenth century, was different from
that found elsewhere in Europe. Logically there were the two
forces of Catholicism and Puritanism. But the English Govern-
ment had created an intermediate religious system known as
Anglicanism. This latter system was "an artificial one, a com-
promise established under the influence of the crown and kept in
power by royal determination till it eventually won the devotion,
the loyalty, or at least the deliberate acceptance of the great
body of moderate and conservative Englishmen." It was with
this state established religious system that Puritanism crossed
swords.
Seventeenth-century Puritanism, Professor Edward Chan-
ning has said, "was an attitude of the mind rather than a system
of theology, it was idealism applied to the solution of contem-
porary problems. In religion it took the form of a demand for
preaching ministers and for carrying to its logical ending the
reformation in the ecclesiastical fabric which Elizabeth had begun
and had stopped half-way. In society it assumed the shape of a
desire to elevate private morals which were shockingly low. In
politics it stood for a new movement in national life which re-
quired the extirpation of the relics of feudalism and the recog-
nition of the people as a power in the state. In short, Puritan-
ism marked the beginning of the rising tide of human aspiration
for something better than the world had yet known."
Three stages in the development of Puritanism may be noted.
The first stage was occupied with a protest against the ritual,
ceremonies, and liturgy of the established church. In tlie second
period it was concerned with a change in the organization of the
established church. The episcopal system with its archbishops,
bishops, archdeacons, and chancellors was a subject of attack by
the Puritans, most of whom were advocates of a system of pres-
byterianism such as prevailed on the continent and in Scotland,
in the third stage of the conflict Puritanism minimized questions
of ceremony and church government and stressed questions of
morals. Always earnest and opposed to abuses it now empha-
sized the ascet'ic ideal of life and "took on the unlovely aspect
of emphasized austerity which characterized its most conspicious
manifestations in the seventeethn century."
But Puritanism was not united within itself. The majority
of its adherents were known as Nonconformists. They belonged
to the established church and "proposed to stay in it, to gain con-
22 STORY OF THE PILGRIMS.
trol of it, and mold it to their will." A smaller element among
the Puritans was known as Independents or Separatists. They
condemned the existence of a national church and advocated the
absolute independence of each separate congregation of worship-
ers. Such views could not be tolerated by the government in an
age when church and state were one. Therefore "if the Puritans
were scourged with whips the Separatists were lashed with scor-
pions." Consequently their leaders were imprisoned or exiled,
and two of them, Barrow and Greenwood were hanged in 1587.
Several congregations of Separatists existed in northeastern
England. The most famous of these was located in Scrooby
under such leaders as John Robinson, William Brewster, and
William Bradford. This was the congregation which furnished
the Pilgrim Fathers. Because of severe persecution some of these
congregations moved to Holland where greater religious liberty
prevailed. The Scrooby congregation after much difficulty es-
caped to Amsterdam in 1607 but because of unpropitious condi-
tions here removed to Leyden in 1609. Here they remained for
eleven years when they decided upon removal to America. Various
reasons induced them to make this decision. Making a living in
mechanic employment in Leyden was difficult for the people
bred to country life and husbandry. Many hostile religious fac-
tions were quartered in Holland and their religious altercations
alarmed the peace loving Pilgrims. Also the twelve Years Truce
with Spain would end in 1621 and war seemed imminent with all
its trials and suffering. Many of their children were already
enlisted as soldiers and sailors. Finally their children were inter-
marrying with the Dutch and as a consequence were surrendering
their language, customs, and even religion.
Therefore the Pilgrims obtained two patents from the Lon-
don Company authorizing them to settle within the bounds of Vir-
ginia, and King James grudgingly promised that^ "he would con-
nive at them and not molest them, provided they carried them-
selves peaceably." Part of the Leyden congregation under Carver,
Bradford and Brewster left Delft Haven in July, 1620 in the
Speedwell. Some English friends met them with the Alayflower
at Southampton and both vessels set sail for America. After hav-
ing sprung a leak twice the Speedwell was left behind as unsea-
worthy, and on September 6th the Mayflower sailed from Ply-
mouth with its cargo of one hundred and two souls. Bradford
in his History of Plymouth Plantation has graphically described
the voyage. On November 11, 1620 the vessel reached land but
it was Cape Cod and not the Delaware region where they had
hoped to land. The ship was headed southward but after a half
day the dangerous shoals near Nantucket were encountered and
caused the Pilgrims to retrace their steps. On the following
day they landed in Provincetown harbor and thanked God for
STORY OF THE PILGRIMS. 23
their safety. For a month thereafter they explored the neighbor-
ing coast in search for the best site for a settlement. On De-
cember 6th a part of ten Pilgrims with some of the crew left
the Mayflower in a large sail boat, and on December 8th sailed
into Plymouth Harbor. Monday December 11th Old Style (De-
cember 21st New Style) was spent by this party in exploring the
shore around the bay. They were so favorably impressed that
they returned to the Mayflower at anchor off Cape Cod and re-
ported the results of their explorations. On December 16th, Old
Style (December 26th New Style) the Mayflower sailed into
Plymouth Harbor and cast anchor. After further exploration
the Pilgrims decided to settle there. Energetically they began to
erect dwellings but the hand of death challenged their efforts and
tempered all their work. One member of the band had died
in mid-ocean, four others while the Mayflower was lying off
Cape Cod, and during the cold winter two and three died in a
single day. At times six or seven were well enough to purse the
sick and bury the dead. When the Mayflower sailed for Eng-
land in April, 1621, only about fifty Pilgrims were alive. Of
eighteen wives who embarked from England but four were alive
when the following summer dawned. Yet in face of such pri-
vation not one member of the courageous band was ready to re-
turn to the mother country on the Mayflower. Of such mettle
were the founders of the New England commonwealths.
Three centuries have now passed and the English speaking
peoples are preparing to celebrate the tercentenary of this noble
achievement. Already have our English brethren celebrated the
anniversary of the sailing of the Pilgrims — we are now preparing
to observe the anniversary of their landing. A nationwide in-
terest has been awakened, and in every state plans are in course
of formulation for an adequate and appreciative commemoration
of this event. Let us all lend that essential support which will
ensure a noteworthy and splendid response by our own state in
honor of this vital and enduring project of the Pilgrim Fathers.
— Gold and Blue.
Family Organizations. The Genealogical Society of Utah
desires to obtain for its records the name of every family asso-
ciation organized for the purpose of gathering genealogy and
doing temple work. This information will be filed for reference
and checking, and thus be an aid to all who desire information
regarding such organizations. In furnishing the name, send also
the name and address of the person, usually the secretary or
recorder who has charge of the work. A post card sent to the
genealogical society containing the information will be appre-
ciated.
24 THE ANCESTOR INDUSTRY.
THE AxVCESTOR INDUSTRY.
By Frederic J. Haskin.
After every war there is a gain in the popular interest in
ancestors and family trees. Genealogists here in the greatest
forest lif family trees in America, object to the idea that there is
a revival in genealogy now going on, because they say that a
revival implies a lull of interest, and there has been no lull.
Any way you put it, this is a big year for ancestor hunting.
Boys who fought in France met other boys with the same sur-
name or some odd given name that ran in the families. The
usual remark after an introduction would be:
"Bliggins? Oh, yes. Are you descended from the Hiram
Bligginses of Vermont?"
And oftener than not the other fellow would have to say
that he didn't know.
The Americans seemed less ready with the family past than
the French or English. But the detective instinct, which every
true American has, or thinks he has, was soon aroused and put
on the trail of the missing ancestors. Some soldiers wrote home
at once to trace connections, and others declared that when they
got back they were certainly going to find out what ancestors
hung on their family trees.
As a result of this enthusiasm, and of the Mayflower cele-
brations, it is expected that this year will prove to be a record-
breaking year for routing out hidden records and bringing to
light long-lost great-grandfathers.
Interest in genealogy is measured with mathematical pre-
cision by the New England Historical Genealogical Society at its
headquarters in Boston. This society has the best genealogical li-
brary in the country. Stocked with many valuable old manu-
scripts and rare books, this library is a court of last resort to
which people hunting family records come from all over the coun-
try, and even from abroad.
Because its library is so widely and steadily used, the so-
ciety considers it a reliable place to take statistics on genealogy.
Every person who visits the room is required to register at each
visit, and every half hour a count is taken of the readers. These
records are kept year after year. They prove, what is known in
a general way, that ever since about 1845, when Americans began
to acquire wealth, popular interest in genealogy has been grow-
ing steadily.
At first the popular demand for ancestors was restricted to
the very wealthy, but gradually less affluent families went hunt-
ing for themselves. The genealogical society mentioned has a
record of some 800 family historians, of whom about fifty are
professionals, and the rest are amateurs interested mainly in the
THE ANCESTOR INDUSTRY. 25
history of their own famiHes. Of course this is not a complete
list of the persons who devote their time to genealogy, and there
are many more who are interested in it as a hobby or side-line.
The big fact which the average American would like to prove
regarding his family past is that he had an ancestor on the May-
flower. Interest in the Mayflower passengers is stronger than
ever this year because of the celebration, so that perhaps a few
words regarding the Mayflowerites will not be amiss here.
So many people are putting in claims to join the Society of
Mayflower Descendants that the secretary, George Ernest Bow-
m-an is kept busy sorting the sheep from the goats.
Mr. Bowman is recognized as one of the most reliable author-
ities on Mayflower history. He is the only person who has ever
tried to compile the records of all the Mayflower passengers, and
he knows the famous lines so well that no false claimant slips past
his eagle eye into the congregation of latter-day Pilgrims.
There were 104 passengers on the famous ship, Mr. Bowman
says, and descent can be traced from forty-nine of them, or really
from twenty-two distinct families, as the other twenty-seven per-
sons were related by birth or marriage to the twenty-two. Thus,
in the case of John Mullins and his daughter, the famous Pris-
cilla, and the line has descended through Priscilla and John
Alden, who was a Mayflowerite.
Descent from the other fifty-five passengers has never been
traced. Some of the fifty-five are known to have died without
leaving any families to carry on the line. Descendants of others
went back to England. A few disappeared into an oblivion from
which they have yet to be rescued. Mr. Bowman is working on
some of these mysterious cases and hopes soon to announce that
one of the lines is completed.
It is a curious fact that the given names of nine of the fa-
mous passengers are unknown. The old records and Bradford's
history of the expedition refer to them only as the wife or son
of James Chilton or John Turner, as the case might be.
Proving fitness to become one of the Mayflower elect is
not always a simple procedure, even if your family tree has been
carefully preserved. Genealogists, professional as well as ama-
teur, are sometimes led astray by incorrect records, or else they
t?.ke the word of an unknown historian without verifying it by
consulting an authority. This sort of careless work leads to such
remarkable statements as that Mary Chilton was born on the
Mayflower, whereas she is known to have reached Plymouth as
a young woman.
It would seem that the names of the Mayflower passengers
v;ould be well known to genealogists, yet Mr. Bowman often re-
ceives applications for Mayflower membership from people who
claim descent from some one who is not on the list of passengers.
26 THE ANCESTOR INDUSTRY.
Sometimes it is the name of a colonist who came on the Sparrow-
hawk or the Ann, which sailed a few years after Mayflower, and
again some record-seeker has gotten hold of a name similar to a
Pilgrim's and mixed it into his genealogy. Mr. Bowman has no
easy task detecting such errors, though he says that he is some-
times amused by ridiculous mistakes he finds.
The latest "bull" which he has discovered caused him, as
he says, to use language in the presence of a lady, for which he
afterwards apologized, but she said she didn't blame him for his
remarks. He took his friend to the old Salem burying ground to
see the only tombstone of a Mayflower passenger in existence.
He walked up to it, expecting to find the familiar inscription —
"Here lyeth buried ye body of Captain Richard More, aged 84
years." The inscription was there, but below it had been carved,
in a good imitation of the original style of lettering, "A May-
flower Pilgrim," and a date.
"In a few years," said Mr. Bowman, "that lettering will
look old like the rest, and people will think those words were
put there originally. And worst of all, the date is wrong, for
while we do not know exactly when Richard More died, I have
proof that he was alive at least two years after the date carved
on his stone."
This Richard More came over as a boy in the care of Elder
William Brewster, and finally settled in Salem. He is one of
the fifty-five passengers from whom descent has not been proved,
but the vandalism on his tombstone — for which no one has as-
svimed the responsibility — is a good instance of the sort of thing
that misleads family historians.
Many an American in all good faith has presented his rec-
ord to the Society of Mayflower Descendants only to find that
his family line has been twisted somewhere, and that he is not
a real son of the Pilgrims.
Such disillusioned ones sometimes find comfort in the prin-
ciple of heredity. According to Galton's law, each parent con-
tributes one-fourth of a child's heritage, each grandparent one-
sixteenth, and so on. Continuing backward, some mathema-
tician reaches the conclusion that the 1-65. 536th part of his May-
flower ancestor's blood. — Salt Lake Tribune.
Terms of Salvation: — "If we accept salvation on the terms
it is offered us, we have got to be honest in every thought, in our
private circles, in our deal, in our declarations, and in every act
of our lives, fearless and regardless of every principle of error,
that may be presented." — Brigham Young.
BRIGHAM YOUNG GENEALOGY. 27
BRIGHAM YOUNG GENEALOGY.
Compiled by Susa Young Gates and Mabel Young Sanborn.
(Continued from page i8o.)
9. John McCleve^ Young, (John 11,^ John,^ Joseph,- Wil-
liam^) is the only son of John Young II, his mother was
Sarah (McCleve) Young. He was b. 7 Aug., 1856,
in Salt Lake City, Utah ; and m. Chloe Louise Spencer,
b. 16 Mar., 1866, d. 27th Nov., 1905. She was the
daughter of Daniel and Elizabeth (Funnel) Spencer.
Children of John McCleve^ Young and Chloe Louise
Spencer Young:
i. John Groo, b. 30 July, 1884, Salt Lake City, Utah.
ii. Spencer, b. 7 Sept., 1886, Salt Lake City, Utah.
iii. Sarah Irene, b. 18 Dec. 1888, Salt Lake City, Utah.
iv. Dorothy, b. 20 Aug., 1897, Salt Lake City, Utah; m. Murray
Wells Whitney, 18 Sept., 1918; child: John Young Whitney,
b. 19 Oct., 1919.
V. Waldbmar Van Cott, b. 21 Mar., 1905, Salt Lake City, Utah.
10. Seymour Bicknell^ Young, (Joseph,^ John/ Joseph,^
William'^) eldest son of Joseph* Young was born 3 Oct.,
1837. He is Prest. of the Seven Presidents of Seven-
ties, and has acted in that capacity since his father's
death in 1881. He served in the Civil War — in defense
of the U. S. Mail and Telegraphic Extensions from
North Platte River 550 miles east of Salt Lake via Fort
Bridger to Fort Hall on the Snake River North, served
also in the Black Hawk Indian War. He is a practicing
physician, and is hale and hearty at th cage of eighty-
two years. He m. (1st) 14 Apr., 1867, Ann Elizabeth
Riter, b. 3 June, 1847, at Winter Quarters, now Flor-
ence, Neb.
Children of Seymour BicknelP Young and Ann
Elizabeth Riter Young:
44. i. Seymour Bicknell II, b. 11 Jan., 1868.
ii. Ann Elizabeth Riter, b. 29 Oct., 1869, m. 22 June, 1892, Mel-
vin Dickinson Wells, b. 31 July, 1807; children: (1) Louisa
Elisabeth, b. 22 Feb., 1894, Montpelier, Idaho; (2) Miriam
Young, b. 15 Mar., 1896, Montpelier, Idaho; (3) Melvin Dick-
inson II, b. 2 June, 1898; (4) Joseph Bicknell, b. 15 Oct., 1900;
(5) Rebecca, b. 23 Mar., 1903, d. 16 Apr., 1903; (6) Calvin
Young, b. 5 Apr., 1904; (7) Phyllis, .b 27 Apr., 1906; (8)
George Young, b. 3 Jan., 1908; (9) Janice Young, b. 13 Aug.,
28 BRIGHAM YOUNG GENEALOGY.
1909; (10) Edmond Young, b. 26 Aug., 1911; (11) Anne
Seymour, b. 14 May, 1913.
iii. Florence Pearl, b. 30 Oct., 1871.
45. iv. Levi Edgar, b. 2 Feb., 1874.
V. Joseph Bayard, b. 5 Sept., 1876, d. 8 Sept., 1876.
vi. Ada Lucile, b. 11 Aug., 1878, m. (1st) Thomas Jenkins Lam-
bert; children: (1) Lucille Young, b. 14 Jan., 1903; (2) Mar-
van Youno, b. 29 June, 1904; (3) Richard Thomas Young, b.
31 July, 1907; (4) Elicabeth Young, b. 16 July, 1909; Thomas
Jenkins Lambert, d. 1912; she m. (2nd) Willard Arnold,
vii. Elma, b. S Aug., 1880.
viii. Louis Courtney, b. 20 Oct., 1882, d. 22 Oct., 1882.
46. ix. Clifford Earle, b. 7 Dec, 1883.
X. Josephine Irene, b. 1 Aug., 1886.
xi. Ora Bernice, b. 27 May, 1889; m. 5 June, 1912, Orson M. Rog-
ers, b. 19 Feb., 1887; children: (1) David Young, b. 5 Mar.,
1913; (2) Mary Young, b. 25 July, 1914; (3) Frances Young,
b. 27 May, 1917; (4) Eliza Young, b. 22 June, 1919.
Seymour Bicknell^ Young, m. (2nd) 28 Apr., 1884, Abbie
Coralee Wells.
Children of Seymour BickncW" Young and Abbie
Coralee Wells Young:
i. Hannah Louisa ("Nanna"), b. 14 Sept., 1885; m. Mr. Clark,
ii. Alice C, b. 1887 ; d. 1887.
11. LeGrand^ Young, (Joseph,^ John,^ Joseph,- William})
b. 27 Dec, 1840. He is a prominent member of the
Bar of the State of Utah, held the position of Judge
of the District Court for two years, from which he re-
signed to return to his voluminous private law practice.
He was City Councilman for a great many years, built
a small interstate railroad, and it is widely known that
his knowledge of Law is unsurpassed. He m. Grace
Hardie of Scotland.
Children of LeGrand and Grace (Hardie) Young:
A7. i. Joseph H., b. in Salt Lake City, Utah.
ii. Grace, m. Kenneth Kerr; children: (1) Ruth; (2) Grace; (3)
John.
iii. Lucile, m. Wm. Reid; children: (1) Grace, deceased; (2)
Lucile; (3) Janet.
iv. Afton, resides at home with her father.
48. V. Le Grand II, b. 6 Nov., 1877, Salt Lake City.
vi. Jasmine, m. Lester D. Freed; children: (1) David Lester;
(2) William Le Grand; (3) Daniel Gordon; (4) Robert Ellis.
12. Brigham Bicknell^ Young.
13. IsAAC^ Young, (Joseph,* John,^ Joseph,- William^) b. 27
Nov.. 1846, Florence, Neb., m. Mary Barr Neff. He
d. 1920.
BRIGHAM YOUNG GENEALOGY. 29
Children of Isaac Young and Mary Barr Neff
Young:
i. Charles Hagar, p. 1880; d. 1883.
ii. Parley, b. 28 Mar., 1882; m. Mary Stevenson; child, Kenneth,
b. Oct., 1907.
iii. Fanny Blanche, b. 12 June, 1885; m. 4 Sept., 1907, Harold R.
Hagan (See his record, p. 132, No. 3, Vol. XI.)
iv. Chloe, b. 22 Jan., 1887; m. 1911, Leslie Squires; children:
son. b. 14 July, 1913, and d. same day, (2) Leslie Gordon,
b. 22 Jan., 1915; (3) Mary Adelle, b. 13 Aug., 1918.
V. Marie, b. 6 Dec, 1893; m. 17 Dec, 1910; W. Ray Granville, b.
1886; child, (1) Max, b. 11 May, 1911.
vi. Henrietta, b. 24 Oct., 1896, d. 9 Sept., 1897.
14. Brigham Hamilton^ Young, (Phineas Howe,* John,^
Joseph,- William'^) Eldest son of Phineas Howe and
Clarissa Hamilton, was b. 3 Jan., 1824, Tompkins Co.,
New York, m. (1st) Cedenia Clark
Children of Brigham Hamilton^ Young and Clarissa
Hamilton Young:
i. Seraph, m. Seth Ford; children: (1) Frederick, (2) Grace, (3)
Cherry.
ii. Julia Delecta, m. Nelson Lawrence; children: (1) Nelson,
(2) William, (3) Jeannette, (4) daughter, d. infant.
iii. Vilate, m. ; no issue,
iv. Phineas, d. infant,
v. Brigham, d. infant.
vi. Clara, m. Logan Paul; children (1) Grace, (2) George.
vii. Helen, m. Horace Jackman ; no issue,
viii. Jennie; unm.
ix. Lltcy, m. Graham Woodward ; no issue.
X. Kate, m. Arthur Barendt ; no issue.
Brigham Hamilton" Young, m. (2nd) Frances Gibson Young,
daughter of Adolphia and Rhoda Gibson (Byrne)
Yoimg. She was b. 8 Sept., 1837, in Putnam Co., Ten-
nessee.
Children:
i. Rhoda F., b. in Salt Lake ; m. Charles Miller. Three children.
ii. Nancy, b. 27 Oct., 1858, Salt Lake City ; m. 14 Dec, 1875, Ar-
thur James Lowe, son of James A. and Abigail Balinda
(Brockway) Lowe. He was b. 3 Aug., 1855, at Quincy,
Adams County, 111., living in 1920. Children: (1) Arthur
James H, b. 27 Oct., 1876; m. 12 Sept., 1901, Millie Penney;
(2) Adelbert B., b. 17 Oct., 1878; m. 27 Oct., 1907, Elizabeth
Peterson; (3) Howard B., h. 9 Aug.. 1882; (4) Abbie Leone,
b. 24 Oct., 1886; (5) Frances Louise, twin of Abbie, b. 24
Oct., 1886, m. 4 July, 1903, Walter Westerfield; (6) Minnie
Lulifa, b. 1 June, 1888 ; m. 4. Sept., 1907, J. Ray Carson.
30 BRIGHAM YOUNG GENEALOGY.
iii. Brigham H. II, d. 4 Dec, 1915; unni.
iv. Makion a., m. John S. Ingles.
49. p. John Adolphia.
vi. Olive C. ; unm.
vii. Lawrence D„ d. 4 May, 1883; unm.
viii. Nellie M., m. Frank Grosbeck; child: Harold,
ix. Floretta, d. at 3 years of age.
15. Phineas Henry^ Young, (Phineas Howe,* John,^ Joseph,-
William}) son of Phineas Howe, and Phebe (Clark)
Young, was b. 10 Sept., 1860, d. 11 Sept., 1902. He
m. 11 Nov., 1883, Mrs. Helena (Greensides) Houseman,
a widow with two children, Laura and Ethelbert.
Childrcfi:
1. Helena Virginia, b. 18 Aug., 1884, at Salt Lake City, Utah,
ii. Hazel Claire, b. 22 Sept., 1885, at Salt Lake City, Utah,
iii. Phebe Clarissa, b. 2 Mar., 1887, d. 12 June, 1887.
iv. Phineas Henry II, b. 10 Apr., 1888, at Salt Lake City, Utah.
V. Joseph Seymour, b. 27 Jan., 1889-90(?), at Salt Lake City,
Utah.
vi. Celestia Evelyn, b. 7 Sept., 1891, in Idaho,
vii. Orlin Franklin, b. 4 May, 1893, at Kamas, Utah; d. 7 Mar.,
1895, at Salt Lake City, Utah.
viii. Elizabeth Shores, b. 25 July, 1897, d. 27 May, 1917, in San
Francisco, Cal.
16. William Clark^ Young, (Phineas Howe,* John,^ Joseph,'
William^) b, 25 April, 1873, at Kamas, Summit Co.,
Utah, youngest son of Phineas Howe, and Phebe Clark
Young; he was m. 14 March, 1900, to Margaret Elisa,
daughter of Alex. Henry and Adelia Ann (Brown)
Stanley. She was b. at Bountiful, Davis Co., Utah.
Children of William Clark Young and Margaret
Elsia (Stanley) Young:
i. Stanley Clark, b. 5 Sept., 1901, Salt Lake City, Utah.
ii. Seraph Sylvia, b. 24 Dec, 1903, Salt Lake City, Utah; m. 19
Aug., 1920; Philbert Milton Budd,, son of Charles Wm. and
Annie Laura (Richards) Budd; b. 31 Oct., 1899, in Salt Lake
City, Utah.
iii. Jesse William, b. 1 Aug., 1906, Salt Lake City; d. 22 Dec,
1907.
iv. William Clark II, b. 14 Dec, 1908, Salt Lake City, d. 2 Apr.,
1909.
V. Carl Clifford, b. 26 Apr., 1910. at Culver, Crook Co., Ore.
vi. Margaret Eulalia, b. 20 June, 1912, at Burns, Harney Co., Ore-
gon.
vii. Evelyn Irene, b. 30 May. 1920, Salt Lake Citv, Utah.
BRIGHAM YOUNG GENEALOGY. 31
17. Joseph Angell^ Young, (Brigham,* John,^ Joseph,- Wil-
liam^) Eldest son and third child of Brigham Young,
b. 14 Oct., 1834, in Kirtland, Ohio ; d. 5 Aug., 1875. He
was the first President of the Sevier State, in Utah. He
built and was first superintendent of the Ogden and
Salt Lake Line, later the Utah Central, now a portion
of the Oregon Short Line Railroad. He m. (1st) Mary
Ann Ayers, dr. Joseph and Mary (Thornton) Ayers, b.
12 June, 1834, in Leicestershire, Eng.
Children of Joseph Angell Young and Mary Ann
Ayers :
51. i. Brigham III, b. 21 Aug., 1853; d. 27 Oct., 1880.
ii. Mary Thornton, b. 22 Sept., 1857; d. inf., 3 Oct., 1857.
iii. Elsie Vilate, b. 25 Feb., 1859; d. inf., 12 Oct., 1860.
iv. Elizabeth Wells Cummings, b. 17 Apr., 1861; d. 1918; m. 13
Oct., 1882, Wm. Mcintosh, who d. 1920. Child: (1) William
Wallace II, b. 24 Apr., 1884; m. ; no issue; deceased.
V. Josephine, b. 29 Dec, 1862; d. inf., 31 Jan., 1863.
vi. Catherine, b. 15 Mar., 1864; m. 5 Julv, 1881, Henry B. Schweit-
zer. Children: (1) Joseph LcRoy, b. 15 May, 1883; (2) Hen-
rietta, b. 7 Aug., 1885 ; m. ; had two children.
vii Amelia, b. 30 Mar., 1866; m. 23 July, 1881, Louis Schweitzer.
Children: (1) Lisbon, h. 5 Oct., 1882; (2) Mary, b. 19 Aug.,
1884; (3) Louie, b. 20 Nov., 1890.
viii. Joseph Angell II., b. 8 Nov., 1868; d. unm., 29 Jan., 1889.
52. ix. Briant Stringham, b. 6 Oct., 1871.
X. Alice, b. 25 Feb., 1874; d. inf., 23 Aug,, 1874.
All children born in Salt Lake City, Utah.
17. Joseph Angell^ Young, m. Margaret Whitehead, dau. of
Richard and Elizabeth Betsey Whitehead, b. 1 Jan., 1838,
Blackburn, Lancashire, Eng.
Children of Joseph Angell Young and Margaret
Whitehead Young:
53. i. Richard Whitehead, b. 19 April, 1858; d. 27 Dec, 1919.
ii. Ella, b. 19 June, 1862; d. 3 Apr., 1865.
17. Joseph Angell^ Young, m. Clara Stenhouse.
Children :
i. Junius, b. 14 No\., 1870, Salt Lake City, Utah ; unm.
ii. Lester.
iii. Walter.
iv. Eugene, b. 3 Nov., 1874, in Richfield, Utah ; m. 5 June, 1914, in
Montclair, N. J., Josephine Armitage, dau. of Charles and
Harriet Louisa (Hitchings) Armitage. She was b. 21 June,
1880, at Orange, N. J.
(to be continued.)
32 GENEALOGICAL CONVENTION.
GENEALOGICAL CONVENTION.
Held in the Class Room of the Genealogical Society of
Utah and in the Assembly Hall, Salt Lake City,
Utah, Oct. 11 to 14, 1920.
In a call issued by President Lund to the presidents of stakes,
two delegates from each stake of Zion were invited to meet in
convention to be held Oct. 11, 12, 13, 14, classes for instruction to
be held in the class room of the society and the evening lectures to
be held in the Assembly Hall. In response to this call, 7Z of the
stakes sent representatives, and practically all of them took all the
work outlined. The convention opened Monday at 10 a. m. when,
after opening exercises, of singing and prayer, Nephi Anderson,
of the Genealogical Society's office welcomed the delegates, and
called the roll by stakes. He then explaind the organization of
stake and ward committees and the duties of the same.
At 2 p. m. Elder Joseph Fielding Smith delivered a very inter-
esting lecture on the subject of salvation, defining the term, and
especially its application to the dead for whom \ve do work in
the temples. Mrs. Jessie Penrose Jones then spoke on materiel!
for record keeping and the sources of genealogical information.
On Monday at 5 p. m. the First Presidency entertained the
delegates in the assembly room of the Bishop's building. The
large room was filled with the guests. President Heber J. Grant
had charge of the program of speeches and music, after which a
dainty but bounteous lunch was served.
Tuesday morning it was necessary to move to larger quar-
ters. The convention therefore adjourned to the adjacent library
room. President Lund addressed the convention on the im-
portance of the work before them, and Mrs. Jones continued the
discussion of sources of information. At 2 p. m. Dr. John A.
Widtsoe, president of the University of Utah, called attention to
the mighty import of the gathering and encouraged the delegates
to take the message wdiich they w^ere receiving back to
their stakes. He suggested that the auxiliary organizations of
the Church might profitably connect with this covenant. The
young should be interested in temple work as well as the aged.
he said. Mrs. Gertrude Baird then spoke of German genealogy
and Miss Lilian Cameron explained the meaning of limitations
in temple work is applying to family lines and local divisions.
Nephi Anderson took up the arrangement of names in the tem-
ple record.
Tuesday evening a large congregation gathered in the As-
sembly Hall and listened to an address by Dr. John A. Widtsoe
GENEALOGICAL CONVENTION 33
on "Temple Worship." This lecture will be published in full in
the April number of this magazine.
On Wednesday morning Mrs. Susa Young Gates spoke on
"Romance of a Name and History of Heraldry" and then the sub-
jects of numbering and identification were considered by Nephi
Anderson. At 2 p. m. "The Heir and Relationship" was treated
by Edward D. Partridge. At 7 :30 Elder Joseph Fielding Smith
gave an address in the Assembly Hall on "Elijah and His Mis-
sion." This address is printed in full in this number of this
magazine.
On Thursday morning Elder Joseph R. Shepherd, president
of the Logan Temple, spoke on the preparation for and the
growth of Temple work. A. A. Ramseyer told what French
books were in the library. Mrs. Mabel Y. Sanborn gave a de-
tailed explanation of the temple sheets and Mrs. Gertrude Baird
spoke of the individual index cards. Mrs. Donnetta S. Kesler
spoke on the proper temple clothing and how to organize family
associations. That evening, in the Assembly Hall, the subjects
of preparations for temple work were treated by Joseph R. Shep-
herd, of Logan temple, J. Hatten Carpenter of the Manti temple,
and Joseph Christenson of the Salt Lake temple.
General free discussion was had on all the class topics, and
the interest kept up to the close. This, the first general conven-
tion of the society, was voted by all who attended a very great
success, and the indications are that work done will be felt for
good in the stakes which had representatives to the convention.
LIST OF DELEGATES.
Following is a list of the delegates to the convention as far
as could be determined, with the stakes which they represented:
Armenia J. P. Adams, Cache ; Mrs. Pearl Adamson, Blaine ;
Alice T. Allen, Summit; Annie B. Allen, Juab; Barbara S. Amus-
sen, Cache ; Andrew Anderson, Emery ; Chas. P. Anderson, St.
Johns ; Susannah J. Anderson, Emery ; Ejnuel Bachman, Liberty ;
Gertrude L. Baird, Pioneer ; Amy C. Ballif, Oneida ; Eva Lund
Barnes, Salt Lake ; Clara M. T. Bartholomew, South Davis ; Mil-
dred Boyce Baugh, Northern States mission; John H. Bowden,
Cottonwood ; A. Lucina Beecher, Raft River ; David Bills, Jor-
dan : Frances Bird, Utah ; Emily A. Blackburn, Wayne ; Richard
B. Summerhays, Granite ; Henry C. Blunk, Fremont ; Fannie E.
Boman, Benson ; John W. Boman, Benson ; Jane P. Bowers, Lost
River ; Nettie M. D. Bradford, Salt Lake ; Melvina P. Broadhead,
Juab ; Emily Brough, North Davis ; Mrs. Ernest Burdett, Wood-
ruff ;Tracy H. Buxton, Teton; Elbert Hall, Blackfoot; Josiah
Call, Rigby ; Sarah L B. Call, Star Valley ; Edmund W. Carbine,
St. Joseph ; Allie L. Carlston, North Sanpete ; Henry H. Child,
Weber; Mary E. Child, Weber; N. M. Howell Cobbledick,
34 GENEALOGICAL CONVENTION.
Cache ; Esther Condie, Utah ; J. W. Cook, Bear Lake ; Loretta L.
Cowan, Nebo; Myron E. Crandall, Jr., Utah; Signe A. Davis,
Blackfoot ; John Devey, Alpine ; George H. Draper, North Davis ;
Robert Duke. Wasatch; John Eden, Emery; Wm. H. Edgley,
Boise; Moses Edwards, Beayer; Annie R. M. Egbert. Teton;
Clarence Eldredge, Blaine; Fred W. Ellis, Ogden ; Erastus G.
Farmer, Oneida; Leo Earl, Bear River; Hattie Findley, Bear
Lake; Belinda R. Fowler, Cottonwood; Mary S. F. Fowler,
Emery ; A. W. Francis, Morgan ; Lars Frederickson. Franklip^ :
Mary E. Freeman, Shelley; Wm. Edgar Gardner, Snowflake :
Susa Young Gates, Salt Lake and General committee ; Harry
Gentry, Moapa ; John William Goodman. Tintic ; Mary F.
Greaves, Cottonwood; Amasa L. Green, Juab; Bathsheba B.
Grundy, Wayne; Mary Ann Hadley, Pioneer; Allison M. Hale,
Star Valley ; A. Lucius Hale, Star Valley ; Ernest F. Hale, Black-
foot ; Ruth A. Hatch Hale, Ensign ; Solomon E. Hale, Cassia ;
Esther A. Halladay, Tooele; Matilda W. Hamilton, Jordan;
Reuben S. Hamilton, Jordan ; Helen J. Hanson, Juab ; John Har-
ri:;on, Tintic: Sarah A. C. Hart, Weber; Margaret H. Haycocic,
Panguitch; Richard Hemsley, Fremont; William Henderson, Al-
berta ; J. Herriman Hale, Star Valley ; James H. Hess, Bear
River; Elizabeth C. W. Hickenlooper, Blackfoot; David Hirchi.
Curlew ; Martha G. Hoffman. Ensign ; Emily A. Holbrook. En-
sign ; Aroetta H. Holgate, Duchesne ; James H. Holland, Rigby ;
Ernest S. Horsley, Carbon; Mrs. A. M. Houston, Panguitch;
Thomas J. Howell, Malad ; Elmer A. Huntsman, Shelley ; Emma
W. Jarman, North Davis ; Richard Jefferies, Tooele ; E. D. Jen-
kins, Star Valley; Lars Jensen, Millard; Morten Jensen, Sevier;
Rose V. Jensen, Millard; Thomas P. Jensen, South Davis; Eliz-
abeth A. Jones, Weber; Emma A. Jones, Ogden; Jessie Penrose
Jones, Salt Lake ; Louisa W. Jones, California Mission ; Mary F.
Jones, Weber; Emma A. Judd, Tooele ; R. R. Judd. Tooele ; Kryn
\'an Kampen. Weber; Heber C. Keetch, Bear Lake; Delilah F.
Keller, Oneida ; Torval Keller, Oneida ; Donnetta Smith Kesler,
Ensign ; Frances W. Kimball, Central States Mission ; Alevia L
W. King, Bear River ; Charles Kingston, North Weber ; Rhoda
B. Larkin, Curlew ; Florence E. Lewis, Boise ; John E. Lewis,
Nebo ; Mary A. McDonald, Weber ; O. K. Meservy, Yellowstone ;
Mrs. O. K. Meservy, Yellowstone; Ida V. Hills, Woodruff;
Elliott Miller, Juab ; Frederick S. Musser. Roosevelt, Almeda
Giles Nelson, Franklin ; Joseph E. Nelson, Franklin ; T. S. New-
man, Cottonwood; J. C. Nielsen, Juab; Louisa H. Nielsen, Cas-
sia; A. R. Noble, Lost River; Isabella Oldham, Hyrum ; Hen-
rietta J. A. Orme. Juab; Fred H. Ottley, Raft River; Clara A.
Palmer, Parowan ; J. W. Parker, Sevier ; A. Elizabeth F. Peter-
son, South Sanpete ; Oluf Pc<^erson. Box Elder ; Franklin T. Pom-
erov, Maricopa; T. H. Pratt. D'eseret ; Joseph R. Price, Cassia;
67S4.61
GENEALOGICAL CONVENTION. 35
Lena B. Price, Cassia; Elizabeth A. Rasband, Wasatch; Amasn
Rasmussen, North Sanpete; C. R. Rowberry, Tooele; T. H. Red-
dish, Idaho; Olive W. Rhead, Summit; Emily R. Richards, Bear
Lake; D. R. Roberts, Weber; Mrs. E. J. T. Roberts, Alpine; Ada
Robinson, Tintic ; Louise Robison, Deseret ; Harry H. Russell,
Ensign ; Laura W. Salzner, Granite ; Frederick Scholes, Logan ;
Catherine L. Scott, Pioneer; Maria Scoville, Taylor; Vera D.
Sederholm, Box Elder ; Joseph R. Shepherd, president Logan
temple ; Emily W. Smith, Northern States Mission ; Ethel R.
Smith, Salt Lake ; Martha G. Smith, Liberty Stake and Gen. Com-
mittee ; James R. Smurthwaite, Union ; O. Sorenson, Emery ; Mary
A. Sorenson, Emery ; Thomas Sponberg, Franklin ; Emma Strat-
ton, Deseret ; Robert Swan, Burley ; Hyrum J. Lucas, Fremont ;
Ole Swenson, Montpelier; Charles W. Symons, Liberty; Lee R.
Taylor, Nebo ; Mary L. E. Thomson, South Sanpete; Orvil L.
Thompson, president Millard Stake ; Susan M. Thompson, Mil-
lard ; Yukoba Van Braak, Weber ; Herman Van Braak, Weber ;
Helena M. Van Kampen, Weber; Joseph W. Vickers, Juab;
Emma J. E. Walkley, Liberty ; Isabell J. C. Waters, Cottonwood ;
Joseph W. Waltern, Cottonwood ; Catherine V. Wilburn, Granite ;
Estella Wilcox, South Davis ; Lewis Williams, Boise ; William
W. Wilhams, Cache ; Isabella E. K. Wilson, Ogden ; John E.
Wright, Summit ; Luella Wright, Burley ; Thomas J. Yates,
Granite ; Soren Yorgensen, Shelley ; Willard Young, Salt Lake ;
B. F. Zimmerman, Fremont.
INSTRUCTIONS TO STAKE AND WARD
GENEALOGICAL COMMITTEES :
The following instructions to stake and ward committees
were developed at the convention, and later sent to them in
printed form :
STAKE committees:
The stake genealogical committee should consist of the stake
representative with two brethren and two sisters to assist him.
As soon as possible after the formation of the committee it should
meet and select a secretary and treasurer, the representative being
the chairman. The committee should meet as often as the na-
ture of their work demands, not less often than at the monthly
stake priesthood or union meeting. The committee, in working
harmony with the bishop should see that the ward committees are
fully organized. After this is done it will be the duty of tbe
stake committee to get the instructions given at the recent gene-
alogical convention to the wards. This can best be done by ( 1)
holding a stake convention or district conventions, by (2) per-
sonal visits to the wards, by (3) correspondence. The reports
36 INSTRUCTIONS TO GENEALOGICAL COMMITTEES.
which the wards will send to the stake will give the stake com-
mittee a g'ood idea of ward conditions. From the ward reports
the stake should send the information called for, on blanks which
will be furnished, to the Genealogical Society's office. Mem-
bers of the committee should keep in touch with the matter con-
tained in the Genealogical department of The Deseret News,
as many items of instructions will be there given.
WARD COMMITTEES:
The ward committee should consist of the ward representa-
tive with two brethren and two sisters to assist him. The ward
representative is chairman, but a secretary-treasurer should be
appointed. The duties of the ward committee will be to have gen-
eral charge of all genealogical work in the ward, assisting the
bishop in this particular line of work. This committee should
advise, instruct, and direct in the genealogical and temple work
of the ward ; should assist the people in the obtaining and the
proper recording of their records both individual and temple.
The committee should meet as often as the importance of their
duties requires, once a week being suggested.
The blank books furnished the ward committee should be
kept safely, and the information called for obtained, either by
personal visits or other means. This information will form a
basis of future work for the committee. The committee should
assist the bishop in properly observing Genealogical Sunday (the
Sunday nearest the 2.1-22 of September) and it should also ar-
range for the holding of the two or three other general ward
meetings during the year. Material and suggestions for these
meetings will be furnished in due time. No other public ward
meetings will be required, but the committee should be ready
at any time to conduct group or block meetings or classes for the
instructing of families or groups of people, or even ward meet-
ings if called upon by the bishop, in genealogy and record keep-
ing. The text for these classes should be the Genealogical So-
city's "Lessons in Genealogy." The Genealogical Pencil note
book will also prove valuable. The committee should encourage
families to form family organizations for the better gathering of
names and for the prevention of duplicatic/n in temple work.
Blanks will be furnished on which to report to the stake com-
mittee, which reporting should be done promptly.
The ward committee should look to the stake committee for
direction and for instructions in carrying on their work. The
ward committee should also make use of the Genealogical de-
partment of the Deseret News, as many items of instruction will
be found there from time to time. Items of news or of inquiry for
this department should be sent to the Genealogical Society, 47
East South Temple, Salt Lake City.
BIBLE NAMES. 37
BIBLE NAMES.
By M. IV. Jacobus.
Among the Israelites, as among other peoples of antiquity,
great importance was attached to names, whether of places, per-
sons or deity. This is evidenced by the many instances m the
Old Testament of explanation of the origin of names.
The derivation and primary significance of the Hebrew word
"Shem" name are uncertain. It is used nearly always of some
definite proper name. Occasionally it signifies renown or fame
(I Sam. 18:30, II Sam. 8:13).
So far as the Old Testament gives us light on the subject it
appears that a child was named usually at birth by the mother
(Gen 4:1 ; 25:19, 37; 29:32 etc.), although it was by no means
always the'case. The father often (Gen. 4 :26, 16:25, 21 :3, 35 :18,
II Sam. 12:25. etc.), and in one case at least, friends (Ruth 4:17),
are mentioned as given the name.
While in the later times a child was named when cjrcum-
cised (Luke 1:59, 2:21), this seems to be the case m early Old
Testament days.
In later life it was also possible for a person to receive a
name, sometimes called his surname, which was used alongside of,
or supplanted his original name. _
In all, or nearly all, such cases the new name was imposed
by a superior, or due to a change of status which seemed to de-
mand a new name. .
Examples of such changes are: Abram to Abraham, Sarai
to Sarah, Jacob to Israel, Joseph to Zepheneth-paneah, Eliakim
to Jehoiakim, Mattaniah to Zedekiah, Daniel to Belteshazzar, Si-
mon to Cephas, etc.
In the earliest times names seem to have consisted ot but
one significant word (simple or compond), an appelative term
of some sort. But in a closely settled region it would become
necessary to distinguish individuals bearing the same name and
thus arose the habit of adding "son of" so and so to the person s
name. Another was to add a gentilic indicative of the place to
which the person belonged. , , tvt u
In such a designation as Heleb the son of Baanah the Netho-
phathite, (II Sam. 23:29.), both "the son of Baanah" and the
Netophathite belong to Heleb as indicating exactly who he was
Both patronymics and gentilics are very common in the Old
Testament,
When Palestine becomes bilingual, as was the case in New
Testament times, many Jews bore two names, their native Hebrew
01 Aramaic name and a Greek or Roman one, which was some-
38 BIBLE NAMES.
times the equivalent of the Aramaic, (e. g. Cephas-Peter), in
other cases not so, (e. g. John, Hebrew), Mark (Latin, Marcus).
Many Hebrew or Aramaic proper names also become Hellen-
ized, e. g. Joshua Hebrew — Jesus, Eliakim — Alcimus, etc.
Since the reasons governing the choice of names are given
in so many cases, it may be inferred that names were, generally
chosen, especially in the earlier times, because of some special or
condition of birth which the name selected seemed capable or
commemorating or symbolizing.
Esau was so called (apparently) because he was either "red"
or "hairy." Jacob because he had his brother by the "heel,"
(Gen. 25:25.), Isaac, because Sarah "laughed," (Gen. 18:13, 17:
17.), at the promise of his birth. Also the reasons for the names
given to Jacob's sons, (Gen. 29:32, 30:24.). to the children of
Hosea, (Hos.ch. 1.), or of Isaiah (Ish. 7:1, 8:1.).
In later times there was a tendency to make use of the same
set of names in the same family.
This had become a well established custom in New Testa-
ment times ( Luke 1 :59-61 ) , but it cannot be traced certainly
further back than the Apostolic Age.
THE LANGUAGE OF HERALDRY.
By Susa Young Gates.
The modern genealogist, like his ancient forebear, the oriental
priests and the bards of ancient European nations, must become
familiar with the language of emblems and insignia, or as we now
term it Heraldry. Not only the genealogist, but the social leader,
the aristocrat of all countries needs to be proficient in reading
the coat-of-arms of polite society, so that grades of nobility and
varying stations in life can be known at a glance. One who is
familiar with this emblem language needs consult no Blue Book,
nor Royal Genealogies, in order to discover the rank and stand-
ing of titled people.
Heraldry is comparitively a modern term. In ancient times
when men had no surnames, some sort of device was necessary^
in order to distinguish tribe from tribe, clan from clan, and
chieftain from chieftain. Emblems on flags or standards existed
long before alphabetical language or civilization, and among the
ancient oriental people and Egyptians the science attained its
greatest height.
The Brahmins or East Indians, the Chinese, the Greeks, the
Chaldeans the Arabians, and especially the Egyptians, each had
a national emblem or device, while leaders of armies and nobles
THE LANGUAGE OF HERALDRY. 39
of every degree had their separate chosen emblems. The Goths
and even the Ethiopians had their own royal insignia and the
descendants of the Nephites in Mexico and South America also
wore royal and noble devices upon their arms and shields.
Father Jacob himself, gave to his twelve sons the symbols
for their armorial bearings.
1. The tribe of Ruben had the sign of a water pot. 2. Simeon,
the basis of a wall. 3. Levi, the parapet of a wall. 4. Judah, a
lion. 5. Zebulum, a ship. 6. Isachar, an ass. 7. Dan, a serpent.
8. Gad, a suit of armor. 9. Naphtali, a loaf of bread. 10. Asher,
a hind. 11. Joseph, a bough or palm. 12. Benjamin, a wolf.
Heraldry originated in Europe in the Eleventh Century.
After the destruction of Jerusalem and the final conversion of
Constantine in the fourth century, a great movement to restore
Jerusalem originated in Europe culminating a few centur^ies
afterwards (1096 A. D.) in the raising of an army to redeem
Jerusalem from the hands of the cruel Turks who had scattered
the Jews throughout the world. With this Christian army went
scores of European princes, among them William Rufus, brother
of William the Conquerer.
The costume of the crusaders consisted of coats-of-mail,
swords, and iron helmets with masks to let down over the face.
These masks made it impossible for the soldiers to discover their
leaders or masters. The knights, therefore, bore standards or
streamers upon which were exhibited their own badges or em-
blems. These badges might contain animals, flowers, birds, furs,
arms or fanciful objects. In addition to the emblems there
was often embroidered or engraved upon the scroll or shield
a motto or saying. The mottos soon developed into surnames
and were exhibited on the crests of their iron helmets, on the
scrolls of escutcheons (a shied) or on their arms, garters, brace-
lets, scarfs, rings, breast-plates, ribbons, collars, belts, stirrups
etc. They were written in many languages, but especially in
low Latin which was the corruption of the Greek tongue, but
which was also the polite language of Europe during the dark
ages.
The devices on these banners and coats-of-arms were termed
"charges."
The term Heraldry comes from Herald. The Herald was a
standard bearer or a messenger who always proclaimed the mes-
sage of the king or of his titled master, going before royalty
or nobility with a brass horn in his hand, which he blew to call
the attention of the people and to dispel the crowds, permitting
a passageway for his master. The Herald or Herault (the French
term) was an outgrowth in office from the ancient bards, and
his duties and privileges were much the same.
The horn blowing of the Herald was called "blazoning" or
proclaiming his message, and this term came to mean the ar-
40 THE LANGUAGE OF HERALDRY.
rangement or marhalling of the devices upon a shield or es-
cutcheon.
The emblem was embroidered upon a tunic or sir-coat and
thus originated the term Coat-of-arms.
French was the royal language of England for a number of
centuries after the Conqueror's day, and all of these terms arc
French in their origin. "Scusson," is the French word for a
shield, and escutcheon and shield are both English developments
of this term. When coins were first issued by the English, the
Royal coat-of-arms was engraved upon them and "shilling" is
an outgrowth of that word.
In connection with this art of Heraldry came the necessity
as the descendants of several noble lines centered in one man
to place more than one device upon his coat-of-arms or shield, so
that at times the shield was divided in two parts and the em-
blem of the father's line was painted on one side and the moth-
er's line on the other. Then, by and by, four lines or even more
were placed upon the shield or coat-of-arms, and the work of
so arranging them or "emblazoning" them was termed "quarter-
ing." Before the Crusaders, only royalty in Europe bore these
armorial bearings. After the return of the Cavaliers the no-
bility all adopted them, and from the thirteenth century, arms
upon shields and clothing increased in numbers.
There are many terms connected with Heraldry which must
be committed to memory. The tinctures mean the colors which
are used in the device. Cheveron, Gules, and Sables are all terms
which must be understood in order to read this language.
Officers-of-arms are call Kings-of-arms, Heralds and pursui-
vants which officers are as ancient at least as European Heraldry.
In the time of Richard the third, the royal officers-of-arms,
were made into a corporation, now known as the College-of-
Arms or Heralds College in London, which contains many ancient
standards and banners, being also the royal repository of all em-
1ilem records and devices used in the United Kingdom. Ireland
has one king-of-amis, while Scotland has two.
England possesses many genealogies in manuscript and in
printed volumes which contain many coats-of-arms belonging to
the nobility, and remarkable among the printed books are the so-
called visitation books of the Heralds, who were sent by Henry
the Eighth all over the English counties examining arms and
registering pedigrees. The notes in these Herald registers range
from the simple recording of a man's name and arms to entries
of pedigrees many generations long. The principal visitations
took place in the reigns of Elizabeth, James the first and Charles
the second.
In spite of the vast amount of material which modern li-
braries catalogue under the head of Heraldry, the subject is as
yet little understood by Americans because of the crudity and
THE LANGUAGE OF HERALDRY. 41
carelessness shown by the early writers on Heraldry. Con-
siderable uncertainty is shown by modern critical essayists on
this subject, yet there is no doubt that the early student of gen-
ealogy must at least study the origin of Heraldry surnames and
preparation of genealogical material before he can,' read the
language of his ancestors and become familiar with the gen-
ealogical symbols of the past.
ORIGIN OF WESTERN GEOGRAPHIC NAMES.
Associated With the History of the "Mormon' People.
By Andrew Jenson, Assistant Church Historian.
(Continued from page lyj, Vol. ii.)
Ram AH (St. Johns Stake), McKinley county, New Mexico,
is a small farming settlement founded in 1882 by Latter-day
Saints who had formerly resided temporarily on the Little Colo-
rado river, Arizona. The settlement was organized as a branch
in 1882 and a Ward in 1883 and called the Navajo Ward, after
the tribe of Indians of that name. When a post office was ap-
plied for in 1886, the post office department would not grant
the name of Navajo, as there was already a post office of that
name in New Mexico; hence Ramah (suggested by Ramah in
Palestine) was adopted.
Randolph (Woodruff Stake), Rich county, LT/tah, is a
farming settlement founded by Latter-day Saints in 1870 and
was named in honor of Randolph H. Stewart who supervised the
founding of the settlement and who was also the first presiding
Elder and afterwards the first Bishop of the new settlement.
Raymond (Ta3'lor Stake), Alberta, Canada, is a farming
settlement founded by Latter-day Saints and organized as a Ward
in 1901. It was named in honor of Oscar Raymond Knight, one
of the founders and benefactors of the settlement.
Redmesa (Young Stake), La Plata county, Colorado, is a
farming district, the center of which is about twenty-five miles
southwest of Durango, Colorado. It consists of table land known
locally as the Redmesa, formerly a part of the Fort Lewis reser-
vation. The settlement (in which the people live in a scattered
condition on their respective farms) was organized as a ward in
1908. The settlement is an outgrowth of Kline.
Redmond (Sevier Stake), Sevier county. Utah, is a farm-
ing settlement situated on the Sevier river, 22 miles northeast
of Richfield, and 12 miles south of Gunnison. The name Red-
42 ORIGIN OF WESTERN GEOGRAPHIC NAMES.
mond was suggested by a number of red clay hills lying adjacent
to the settlement, which was founded in 1876 by Latter-day Saints
and organized as a ward in 1877.
Rexburg (Fremont Stake), Aladison county, Idaho, is the
parent "Mormon" settlement in the upper Snake River Valley.
The site was chosen and the settlement founded in 1883 and or-
ganized as a ward in 1884 ; it was named Rexburg, in honor of
the first Bishop of the settlement, Thomas E. Rex, whose family
name was formerly "Rex." Rexburg is now a flourishing settle-
ment containing three Bishops' wards and is the headquarters of
the Fremont stake of Zion.
Richards (Granite Stake), Salt Lake county, Utah, is an
outgrowth of the Sugar House ward ; it was organized as a
separate ward February 22, 1914, and named in honor of the
late Willard Richards, second counselor to President Brigham
Young.
Richfield (Sevier Stake), Sevier county, Utah, is a flourish-
ing settlement centrally located in the Sevier Valley, 165 miles
south of Salt Lake City. It was settled by Latter-day Saints in
1863, vacated because of Indian troubles in 1867, and resettled
in 1870. It was named Richfield because of the richness and pro-
ductiveness of the soil, which is of a reddish hue, so much so that
in early Utah days when traveling by team between Salt Lake City
and the southern settlements was in vogue, the teams hailing
from Richfield could always be distinguished from all other teams,
because of the reddish tint which the soil of Richfield had im-
parted upon the wagon covers and other parts of the vehicles
seen on the road.
Richfield (San Luis Stake), Conejos county, Colorado, is a
small "Mormon" farming settlement founded in 1881 and named
Richfield because of the apparent richness and fertility of the soil
in that part of the upper Rio Grande Valley.
Rich (Blackfoot Stake), Bingham county, Idaho, is a scat-
tered farming settlement in the Snake River Valley founded in
1895 and organized as a branch in 1898; it was named in honor
of Heber C. C. Rich, who was one of the first settlers in that part
of the valley.
Richmond (Benson Stake), Cache county, Utah, is a
flourishing "Mormon" settlement founded in 1869 and later called
Richmond, because of the rich, loomy soil which abounds every-
where in that part of the fertile Cache Valley. Richmond now
consists of two Bishops' wards and is the headquarters of the Ben-
son stake of Zion.
Richvale (Teton Stake), Teton county, Idaho, is a small
farming settlement located in Teton Valley and was named, like
several other towns, because of the richness and fertility of the
soil in that part of the Teton Valley.
Richville (Morgan Stake), Morgan county. Utah, was
ORIGIN OF WESTERN GEOGRAPHIC NAMES. 43
founded by Latter-day Saints in 1860 and organized as a ward
in 1877. It is a fanning community and the settlement was named
for Thomas Rich, one of the first settlers of the place.
RiGBY (Rigby Stake), Jefferson county, Idaho, is a thriving
settlement on the Yellowstone branch of the Oregon Short Line
railroad, founded in 1883 by Latter-day Saints and named in
honor of William F. Rigby, counselor in the Bingham Stake
presidency. It is the headquarters of the Rigby stake of Zion and
is one of the important settlements in the upper Snake River
Valley.
RiRiE (Rigby Stake), Jefferson county, Idaho, is a growing
settlement in the Snake River Valley, organized as a ward in
1918, and named Ririe by the railroad people in honor of David
Ririe, who assisted the railroad officials to obtain the right of
way for their railroad through that part of the country.
RiVERDALE (Oneida Stake), Franklin county, Idaho, is a
farming settlement founded by Latter-day Saints in 1872, organ-
ized as a branch in 1879 and organized as a ward in 1882. It was
named Riverdale because of its location in the narrow valley
through which Bear river flows on its way to the Great Salt Lake.
Riverdale (Weber Stake), Weber county, Utah, is a scat-
tered farming settlement situated southwest of Ogden on the op-
posite side of the Weber river. It embraces a part of that beau-
tiful lower valley through which the Weber river winds its way
from the mountains to the Great Salt Lake. The location of the
settlement in the lower valley near the river suggested the name.
Riverdale Ward (Uintah Stake), Uintah county, Utah, is
a farming settlement founded by Latter-day Saints and comprises
a section of country in which the Ashley river forms a junction
with Green river. It is a most remarkable spot in the mountains,
and the canyon above the settlement abounds with some very in-
teresting Indian hieroglyphics. A beautiful little village is form-
ing near the place where a splendid modern steel bridge spans
Green river.
River Heights (Logan Stake), Cache county, LTtah, is a
Bishop's ward and an outgrowth of Logan and Providence. It
occupies in part a tract of highland (lying immediately south of
the Logan river) which suggested the name of the settlement.
Riverside (Bear River Stake), Box Elder county, Utah, is
an outgrowth of Fielding and was organized as a separate ward
in 1894. It was named Riverside because of its location im-
mediately north of Bear river in that part of the valley where
the famous Hampton Bridge crosses Bear river about 20 miles
north of Brigham City.
Riverside (Blackfoot Stake), Bingham county, Idaho, was
settled by Latter-day Saints in 1885, organized as a branch in
1839 and became a Ward in 1893. It was named Riverside be-
44 ORIGIN OF WESTERN GEOGRAPHIC NAMES.
cause of its location on the right bank of Snake river, near Black-
foot.
RiVERTON (Jordan Stake), Salt Lake county, Utah, is an
outgTowth of South Jordan; it was first organized as the South
Branch of the West Jordan ward in 1870 and became a separate
ward in 1886; it was named Riverton because of its location on
the west bank of the Jordan river.
Rockland (Pocatello Stake), Power county, Idaho, was
founded by Latter-day Saints in 1879 and organized as a ward
in 1884. It was named after Rock Creek (a tributary of Snake
river) because of the immense quantities of rock and clifts
abounding along that stream.
RocKPORT (Summit Stake), Summit county, Utah, is a
small village on the Weber river, south of Wanship. It was first
settled in 1860, was soon afterwards organized as a branch and
organized as a Ward in 1887. Rockport was first known as
"Three Mile Creek" and later called "Enoch." It was named
Rockport on account of the rocky and gravelly condition existing
in that part of Weber Valley, where Rockport is located.
RocKViLLE ( St. George Stake ) , Washington county, Utah,
was first settled by Latter-day Saints under the direction of the
late Apostle Orson Pratt in 1861 and called Adventure. Subse-
quently it was named Rockville on account of the rocky nature of
that part of the Rio Virgen valley. The very existence of the
settlement has repeatedly been threatened by overflow from the
Rio Virgen, which long ago has carried down into the Gulf of
California some of the choicest lands belonging to the little set-
tlement.
Rose (Blackfoot Stake), Bingham county, Idaho, is a farm-
ing district in the Great Snake River Valley. It was organized as
a ward in 1895, being an outgrowth Moreland, and was named in
honor of an early settler by the name of Rose.
Roosevelt (Roosevelt Stake), Duchesne county, Utah, is one
of the parent settlements founded in the Uintah Reservation when
that part of the country was first opened for settlement by whites.
It dates back to 1908 and was named in honor of the late presi-
dent of the United States, Theodore Roosevelt. The settlement
is now one of the largest in the Uintah county, consists of two
Bishops' Wards and is the headquarters of the Roosevelt Stake of
Zion.
Round Valley (Bear Lake Stake), Rich county, Utah, is
a small farming settlement occupying the south end of Round
Valley, the name of the settlement being suggested by the circu-
lar shape of the valley in which it is situated. Round Valley
was first settled in 1864, one of the first locations being called
Chimney Town, other location was nicknamed Sly Go, another
Pottawattamie and still another Muji Town. Most of the early
settlers moved away and located Laketown, at the extreme south
ORIGIN OF WESTERN GEOGRAPHIC NAMES. 45
end of Bear Lake. The present Round Valley Ward dates back
to 1898.
Roy (Weber Stake), Weber county, Utah, is an outgrowth
of Kanesville and was first organized as a Ward in 1899 and
called Roy after the French "le Roi" (the king). It is a small
farming settlement inhabited by Latter-day Saints and embraces
a fertile and choice district of Weber county.
Rudy (Rigby Stake), Jefferson county, Idaho, was first set-
tled in 1883 and known originally as Cedar Branch because of
the cedar groves abounding in that part of Snake river valley, but
subsequently the name was changed to Rudy by the post office de-
partment. The settlement was organized as a branch of the
Church in 1892 and later the same year as a Ward.
Sandy (Jordan Stake), Salt Lake county, Utah, is an im-
portant station on the San Pedro, Los Angeles and Salt Lake
railroad (Salt Lake route) and was founded in 1871 as a station
or terminus of the Utah Southern railroad. It was organized as a
branch of the Church in 1873 and became a Ward in 1882, named
Sandy, because of the sandy nature of the soil on which the
town is built. Sandy is a growing town and now consists of two
Bishops' Wards.
Saint Anthony (Yellowstone Stake), Fremont county,
Idaho, is an important town situated on Henry's Fork of Snake
river and was named by non-" Mormons" before the Latter-day
Saints located in that part of the country. Subsequently it be-
came a "Mormon" settlement in part and is now the headquarters
of the Yellowstone stake of Zion.
Saint Charles (Bear Lake Stake), Bear Lake county,
Idaho, is a flourishing farming settlement situated near the north
end of the famous Bear Lake. It was founded in 1864 and or-
ganized as a Ward in 1877 and named Saint Charles in honor of
the late Apostle Charles C. Rich who directed the founding of
the first settlements in Bear Lake valley.
Saint George (St. George Stake), Washington county,
Utah, is the principal city in southern Utah. It was founded in
1861 by pioneers called especially by the late President Brigham
Young to form a settlement in the southern part of Utah where
the climate was pleasant and warm, as compared with the settle-
ments further north. It was named Saint George in honor of the
late George A. Smith, • nee counselor to President Brigham
Young. After the erection of the Saint George Temple, which
was dedicated in 1877, Saint George was divide into four Bishops'
Wards and continued thus until 1895 when the four Wards were
amalgamated into one, but subsequently the town was divided
into two Wards, namely the Saint George East and Saint George
West wards, and is still thus divided. Saint George is the head-
quarters of the St. George stake of Zion and is one of Latah's four
temple cities.
46 ORIGIN OF WESTERN GEOGRAPHIC NAMES.
Saint John (Tooele Stake), Tooele county, Utah, is a small
farming settlement situated in Rush valley. It was founded in
1867 as a contiuation of the Johnson settlement and named Saint
John in honor of John Rowberry, the presiding Bishop of Tooele
county.
Saint John (Malad Stake), Oneida county, Idaho, is an
outgrowth of Malad ; was first settled in 1869, organized as a
branch of the Church about 1873 and became a regular Bishop's
Ward in 1887. It was called Saint John after older towns in
America of that name.
Saint Johns (St. Johns Stake), Apache county, Arizona, is
situated on the Little Colorado river and is the headquarters of
the Saint Johns stake of Zion. It was settled by non-" Mormons"
in 1873 and mostly occupied by Mexicans when the Saints first
located in the neighborhood in 1879. The name undoubtedly was
given the settlement in honor of Saint John the Apostle.
Saint Joseph (Snowflake Stake), Navajo county. Arizona,
is a small farming settlement situated on the left bank of the
Little Colorado river. It was founded by Latter-day Saints who
had been called from Utah to locate settlements in Arizona in
1876. Originally the little settlement was known as Allen's camp,
but was later changed to Saint Joseph, in honor of the Prophet
Joseph Smith. The settlement was organized as a Ward in the
begmning. The Saint Joseph Stake, Arizona, is also named in
honor of the Prophet Joseph Smith.
Saint Joseph (Moapa Stake), Lincoln county, Nevada, was
settled by Latter-day Saints in 1865 and named Saint Joseph in
honor of Joseph W. Young (son of President Brigham Young)
who took an active part in the colonization of the Muddy valley.
The town was vacated by the Saints in 1871 on account of the
heavy taxation imposed upon the people when that part of the
country was transferred from Utah to Nevada.
Saint Thomas (Moapa Stake), Lincoln county, Nevada, is
a small settlement of Latter-day Saints located in the lower end
of the Muddy valley, near the junction of the Muddy river with
the Rio A'irgen. It was first settled in 1865 and named in honor
of Thomas Smith, the president of the colony. The town was
vacated in 1871 when the Nevada officials imposed such heavy
taxes on the Saints on the Muddy that they preferred to give up
their homes and improvements rather than to pay the exorbitant
tax, but the location retained its name until it again has become
a settlement of the Saints.
Salem (Nebo Stake). Utah county, Utah, was first settled
by Latter-day Saints in 1856 and called Pond Town, owing to
the existence of a natural pond which was there at an early day,
but later the growing settlement was called Salem, in honor of
the original Salem (Jerusalem) in Palestine.
Salem (Fremont Stake). Madison county, Idaho, is a farm-
ORIGIN OF WESTERN GEOGRAPHIC NAMES. 47
ing settlement situated on the so-called Teton Island, in the upper
Snake river valley. It was first settled in 1883 and organized as
a Ward in 1884. It was named Salem after Salem, Massachusetts,
where a great number of converts were made for "Mormon-
ism" in the early days of the Church.
Salina (Sevier Stake), Sevier county, Utah, is an import-
ant town on the Sevier valley branch of the Denver and Rio
Grande railroad, 140 miles south of Salt Lake City. The settle-
ment was founded by Latter-day Saints in 1863, vacated because
of Indian troubles in 1866 and re-settled permanently in 1871.
The place was named Salina originally, being situated on Salina
creek, which had already been named because of its close proxi-
mity to salt mountains and deposits of alum on or near the Salina
creek. Most of the soil in that part of the Sevier valley is preg-
nated to a greater or less extent with saline matter and salt is
manufactured as a profitable industry in that part of the Sevier
valley.
Samaria (Malad Stake), Oneida county, Idaho, is a small
farming settlement pleasantly situated near the north end of
A'Talad valley. It was first settled in 1868 and organized as a
branch of the Church the same year and named Samaria after the
town of that name in Palestine. The settlement grew in import-
ance and became a Ward in 1880. Most of the inhabitants of
Samaria are of Welsh origin.
Sanford (San Luis Stake), Conejos county, Colorado, was
first settled by Latter-day Saints in 1885 and was named in honor
of Silas Sanford Smith, the first president of the San Luis stake
of Zion. It is now the largest and most important town inhab-
ited by "Mormons" in that part of Colorado.
Santa Clara (St. George Stake), Washington county, Utah,
is a small farming settlement situated on the Santa Clara Creek,
six miles northwest of Saint George. The settlement was called
Santa Clara from the beginning, that name having been given to
the stream by the early Spanish and Catholic travelers in honor
of a Catholic Saint. These early travelers were delighted in find-
ing good water in that creek, after having been compelled to drink
brackish and poor water while traveling on the desert over the
so-called Spanish trail. An Indian Mission was established by
Latter-day Saint Indian missionaries on the Santa Clara in 1854,
the creek being a rendezvous for the Indians at that time. After
a number of Swiss families had located on the creek, it became a
regular fanning community. The high water of 1862 destroyed
the original settlement, but the present town was founded later
on somewhat higher ground.
Santaquin (Nebo Stake), Utah county, Utah, was first set-
tled by Latter-day Saints in 1851 and called Summit Creek, also
Summit City, because of its situation on a creek which emerges
from the mountains on the east onto the highlands which form
48 ORIGIN OF WESTERN GEOGRAPHIC NAMES.
the boundary line between Utah and Juab Valleys. As the set-
tlement grew in importance its name was changed to Santaquin
in honor of an Indian chief by that name. Santaquin is a farm
iiig district.
SciPio (Millard Stake), Millard county, Utah, is a farm-
ing settlement situated in Round Valley (the valley being circular
in form). It was first settled in 1860, organized as a branch in
1861 and organized as a Ward in 1877. In 1865, when President
Brigham Young on one of his visits to southern Utah held meet-
ings with the Saints in Round Valley, he suggested the name of
Scipio for the settlement, honoring the great Roman warrior
Scipio Emilianus Africanus Minor.
Sevier River is named after General John Sevier of Ken-
tucky, one of the early American Indian fighters. It is the most
important of all the rivers in Utah which rises and sinks in the
state and nearly fifty settlements of the Saints depend upon
water for irrigation purposes from the Sevier river and its tribu-
taries. It rises in southern Utah near the so-called Rim of the
Basin, mostly in Garfield county, and takes a circular course to
the north and afterwards to the west until it sinks into the Sevier
Lake in Millard county, Utah.
Shambib, Tooele county, Utah, is another name for the little
'settlement in Rush Valley, originally called Johnson, (thus named
in honor of the late Luke S. Johnson, one of the first settlers)
but is now called Clover. The settlement was named Shambib in
1856, when Shambib county was organized. Shambib is the In-
dian name for rush (hence, Rush Valley).
Sharon (Bear Lake Stake), Bear Lake county, Idaho, is
an outgrowth of Liberty Ward and was originally known as North
Liberty Branch. Later, when the branch was organized as a
Ward it was named Sharon, after Sharon, Windsor county, Ver-
mont, the birthplace of the Prophet Joseph Smith.
Shelley (Shelley Stake), Bingham county, Idaho, was first
settled by Latter-day Saints in 1885 and named in honor of John
F. Shelley, the first Bishop of the Shelley Ward. The name was
first given to the railroad siding by railroad officials and later
applied to the post office, branch and ward. Shelley now con-
sists of two Bishops' Wards and is the headquarters of the Shelley
Stake of Zion.
Shelton (Bingham Stake), Bonneville county, Idaho, was
first settled by Latter-day Saints in 1881 and originally known as
East Willow Creek. Afterwards it was called Enterprise, but
when the Ward was organized in 1892 it was named Shelton, in
honor of John Shelton Howard, the first Bishop of the Ward.
THE
UTAH GENEALOGICAL
AND HISTORICAL MAGAZINE.
APRIL, 1921.
TEMPLE WORSHIP
By Dr. John A. Widtsoe.
A Lecture, delivered under the auspices of the Genealogical
Society of Utah, at the Assembly Hall, Temple Block, Salt
Lake City, Tuesday evening, October 12, 1920.
My brethren and sisters, When those in charge of this work
were planning the program, I urged upon them that they do
not call this meeting for the Assembly Hall. I felt sure the
congregation would be so small that we would all be unhappy.
I am happily disappointed ; and I am quite sure that neither the
drawing power of Joseph Fielding Smith nor myself is the cause
of this large attendance, but the conviction in the hearts of the
Latter-day Saints that all that pertains to temples and to temple
work, to the salvation for the dead, is of tremendous worth. I
regret, of course, that Elder Joseph Fielding Smith is not here
tonight. I am sorry for those of you who came to hear him
speak, for you will have to come again, because he speaks to-
morrow. He is filling an important engagement, and we simply
exchanged evenings. I regret, however, for my own sake, that
he is not here, because what I have to say needs as a background
the splendid talk that he has for us. He will deal with the spirit
and the mission of Elijah. I was asked to speak about temple
worship. He was to take up the great generalization, the great
body of principles upon which this work rests ; and I was to take
one small part of the application of the work, for my theme, I
feel just a little embarrassed to speak on temple worship with-
out the background of Elder Smith's discourse. I am embarrassed
also because I realize how utterly impossible it is to deal with
so vast and comprehensive a subject in the few moments that I
can take tonight, especially in the presence of so many of you
who have spent your lives in temple service and who understand
so TEMPLE WORSHIP.
the subject so well. But, like you, I am willing to obey orders
and to do the best I can; and with the assistance of your faith
and your prayers, I shall try to discuss with you some of the
high points pertaining to temple worship which all should un-
derstand, whether we have received the blessings of the temple
or whether we are candidates for temple blessings. It is to be
an elementary, non-technical discussion.
SECTION TWO.
If an apology were needed for speaking on temple worship,
I would simply call your attention to Section 2 of the Doctrine
and Covenants, the first recorded revelation of the Lord in these
latter days, through the Angel Moroni to Joseph Smith.
"Behold I will reveal unto you the Priesthood, by the hand
of Elijah the prophet, before the coming of the great and dread-
ful day of the Lord ;
"And he shall plant in the hearts of the children the prom-
ises made to the fathers, and the hearts of the children shall turn
to their fathers ;
"If it were not so, the whole earth would be utterly wasted
at its coming."
Some day. no doubt, this Society will call us together and
devote one evening or more to a discussion of this magnificent
revelation — its meaning, historical and doctrinal. Almost the
first words of the Lord to the Prophet Joseph Smith, when as a
boy he was called to restore the Gospel of Jesus Christ, dealt
with the subject that we are discussing throughout this week;
and almost the last words spoken by God to the prophet before
the Prophet's death, as far as we can tell, dealt with the same
subject.
PRESENT INCREASED INTEREST IN TEMPLE WORK.
There is at present an unusual increased interest in temple
activity. Our temples are crowded. The last time that I at-
tended the Salt Lake Temple I was a member of the third com-
pany. One started early in the morning, one late in the fore-
noon, and my company started about 2 o'clock in the afternoon.
It was about 6 p. m. before we had completed the day's work.
The number of temples is also increasing. The Hawaiian
temple has only recently been dedicated ; the Canadian temple
is being rushed to completion, the Arizona temple is being-
planned, and numerous communities in the Church are anxiously
waiting and praying for the time that they may have temples.
There is a renewed spirit in behalf of temple work, not be-
cause people are wealthier than they were before, nor because
TEMPLE WORSHIP. 51
temples are more accessible, but because the time has come for
more temple work to be done. The spirit is abroad among the
people, and those who are honest in heart and understand the
Gospel of Jesus Christ, are willing to give their time and means
more liberally in behalf of temple work.
OPPOSITION AND BLESSINGS FROM TEMPLE WORK.
In view of this great temple activity, we may well prepare
ourselves for opposition. There never yet has been a time in the
history of the world when temple work has increased without a
corresponding increase in the opposition to it. Some three or
four years after the pioneers came to this valley. President
Brigham Young said that it was time to begin the building of a
temple ; and some of the old timers here will probably remem-
ber that thousands of the Saints dreaded the command, because
they said, "Just as soon as we lay the cornerstone of a temple,
all hell will be turned loose upon us and we will be driven out of
the valleys." President Young thought that was true, but that
they also would have, if temple work were undertaken, a cor-
responding increase in power to overcome all evil. Men grow
mighty under the results of temple service ; women grow strong
under it; the community increases in power; until the devil has
less influence than he ever had before. The opposition to truth
is relatively smaller if the people are engaged actively in the or-
dinances of the temple.
TEMPLE WORK FOR ALL THE PEOPLE.
We need more workers to accomplish the wonderful work
that was outlined last night at the reception given by the First
Presidency. Even three companies a day in each temple will
not be enough ; we shall have to organize four, or five, and for
all I know, the day may come, unless we build more temples,
when we shall keep the temples open twenty-four hours a day.
We need more converts to temple work, drawn from all ages,
from the young, from the middle-aged, and from the rich and
poor, from among the busy and those of leisure. The time has
come, I verily believe, in this new temple movement, to bring
into active service all the people, of all ages. From the children
doing baptisms, to the aged grandparents doing endowments for
the dead, all the members of the family, if we do our duty well,
must be brought into the work. Temple work is quite of as
much benefit to the young and the active, as it is to the aged,
who have laid behind them many of the burdens of life. The
young man needs his place in the temple even more than his
father and his grandfather, who are steadied by a life of ex-
52 TEMPLE WORSHIP.
perience; and the young girl jnst entering life, needs_ the spirit,
influence and direction that come from participation m the
temple ordinances. If I say nothing else tonight that will linger,
I hope you will remember that temple work is for the young
and for the middle aged and for the aged— for all— and not for
one specialized, separated class within the Church organization.
HISTORICAL DISTRIBUTION OF TEMPLES.
What is a temple? According to the ordinary definition,
it is any place set apart for sacred purposes and dedicated to a
sacred purpose — a house of God.
All people of all ages have had temples in one form or
another. When the history of human thought shall be written
from the point of view of temple worship, it may well be found
that temples and the work done in them have been the dom-
inating influence in shaping human thought from the beginning
of the race. Even today political controversies are as nothing
in determining the temper of a people, as compared with re-
ligious sentiments and convictions, especially as practiced in the
temples of the people.
In every land and in every age temples have been built and
used. In China, age old with four thousand years of written his-
tory; in India; on the islands of the sea; in South America;
in North America ; in Africa and in Australia ; everywhere there
are evidences of the existence and use of temples.
TEMPLES OF THE PRIESTHOOD.
There is a fairly complete history of some of the temples
of the priesthood, the temples built by the chosen people of God.
There are evidences that even in patriarchal days, in the days of
Adam, there was the equivalent of temples, for the priesthood
was held in its fulness, as far as the people needed it ; and there
is every reason to believe that from Adam to Noah, temple wor-
ship was in operation. After the flood the Holy Priesthood was
continued ; and we have reason to believe, in sacred places, the
ordinances of the temple were given to those entitled to receive
them.
When Israel was in Egypt, the Priesthood was with them,
and we may believe from certain sayings of the Scriptures that
Israel had in Egypt a temple or its equivalent, the mysterious
"testimony." When Israel was in the wilderness temple wor-
ship was provided for, for the Lord said to the Prophet Joseph
(D. & C, 124:38):
"For, for this cause I commanded Moses that he should
build a tabernacle, that they should bear it with them in the
TEMPLE WORSHIP. 53
wilderness, and to build a house in the land of promise, that
those ordinances might be revealed which had been hid from
before the world was."
In the tabernacle (or temple) of the wilderness, the or-
dinances of God's house were given to a certain extent, at least,
as we give them today.
I need not review with you the history of the temples of
Israel, the temple of the wilderness or "tabernacle of the con-
gregation," later placed at Shiloh ; the temple of Solomon ; the
temple of Zerubbabel after the captivity; the restoration of this
temple by Herod, and so on. We need simply remember that
the story of ancient Israel, the chosen people of God, centers
upon their temples.
The Book of Mormon indicates that from about 600 years
B. C. until about 35 or 40 years A. D., temples, under the
authority of the holy priesthood, were found on this continent.
Nephi says distinctly that he proceeded to gather up all the
precious things of the people and to build a temple acceding to
the pattern of the temple of Solomon.
TEMPLE WORSHIP ETERNALLY A PART OF THE GOSPEL.
When Joseph Smith was commissioned to restore the Gospel
and to re-establish the Church of Jesus Christ, the building of
temples and temple worship became almost the first and the last
issue of his life. The temple site in Independence, dedicated
shortly after the organization of the Church ; the building and
completion of the Kirtland temple and the wonderful things that
happened there ; the building of the Nauvoo temple and the giv-
ing of endowments in the temple after the death of the Prophet ;
the dedication of other temple sites and many revelations con-
cerning temples, indicate, altogether, that the main concern of
the Prophet Joseph Smith in the restoration of the Gospel in
these latter days was the founding, building, and completion of
temples in which the ordinances "hid from before the founda-
tion of the world" might be given. In fact, the Lord declared
repeatedly to the Prophet that unless temples were built and
used, the plan of salvation could neither be in full operation nor
fully accomplished.
Let me suggest that the reason why temple building and
temple worship have been found in every age, on every hand,
and among every people, is because the Gospel in its fullness
was rvealed to Adam, and that all religions and religious prac-
tices are therefore derived from the remnants of the truth given
to Adam and transmitted by him to the patriarchs. The or-
dinances of the temple in so far as then necessary, were given,
no doubt, in those early days, and very naturally corruptions of
54 TEMPLE WORSHIP.
them have been handed down the ages. Those who understand
the eternal nature of the gospel — planned before the founda-
tions of the earth — understand clearly why all history seems to
revolve about the building and use of temples.
ETERNAL NATURE OF MAN.
To understand the meaning of temple worship, it is neces-
sary to understand the plan of salvation and its relation to temple
worship. The human race were "in the beginning with God,"
and were created spiritual beings in a day before the arrival
upon this earth. Mankind is here because of its acceptance of
the Plan of Salvation, and satisfactory pre-existent lives. We
have won the right to be here ; we have not been forced to come
here ; we have won our place upon the earth. We shall pass into
another sphere of existence, and shall continue upward and on-
ward forever and forever, if we obey the high laws of eternal
existence.
The plan of salvation for eternal beings involves the
principle that God's work with respect to this earth will not be
complete until every soul has been taught the Gospel and has been
offered the privilege of accepting salvation and the accompany-
ing great blessings which the Lord has in store for his chil-
dren. Until that is done the work is unfinished.
Men frequently ask when the last day shall come and when
the earth shall go through its great change. Men attempt use-
lessly to figure out the dates of these coming events from the
sayings of Daniel and the other prophets. We know that the
Lord will come when we are ready to receive him ; that is when
we have done the work he requires of us ; not before, not later ;
but when the labor of the day has been accomplished, the present
day will end and a new stage of action will be set. When the
work assigned to the earth children has been done in accordance
with the Plan of Salvation, the Lord will remember his promises,
and the end of the earth, which is the beginning of a new day
of advancement, will occur.
We who travel the earth journey are working out an eternal
problem. An endless journey is ours; the earth life is a fraction
of it ; the purpose is unending.
CONDITIONS OF ETERNAL PROGRESS.
It has been ordained that to follow the path God has laid
out for us, we must have faith, we must repent, and we must
show our obedience by going into the waters of baptism, and
then as our great reward we shall receive the gift of the Holy
Ghost. Some people, having obeyed these first principles, be-
TEMPLE WORSHIP. 55
Heve their work done. They have found entrance into the
Church, they are members of God's chosen people — what more
need they? In fact, however, the gift of the Holy Ghost, accord-
ing to the Prophet Joseph Smith, is a promise of increasing in-
telligence, it is a beginning of things to be. It is a promise of
larger, fuller knowledge, of something new, more wonderful,
and vaster, in its intent and purpose than anything that we have
known before. It is a promise of growth into a larger life and
a larger condition of life. In my opinion, the gift of the Holy
Ghost which implies a promise of added intelligence is realized
in part at least in the worship and ordinances of the temples of
the Lord. The request of the soul, which leads a man into obe-
dience to the first principles, is answered by one method through
the institution of the eternal ordinances which all the faithful
may enjoy.
SALVATION vs. EXALTATION.
Through obedience to the first principles of the Gospel,
and a subsequent blameless life, a person may win salvation for
himself. But in God's kingdom are many gradations, which
lead to exaltation upon exaltation. Those who hunger and thirst
for righteousness and labor for the fulfillment of the promise
involved in the gift of the Holy Ghost will advance farther
than those who placidly sit by with no driving desire within
them. Temple worship is an avenue to exaltation in God's king-
dom.
god's definition of a temple.
God's definition of a temple is given over and over again in
this good book, the Doctrine and Covenants. A temple is a
place in which those whom he has chosen are endowed with
power from on high. And what is power? Knowledge made
alive and useful — that is intelligence; and intelligence in action
— that is power. Our temples give us power — a power based
on enlarged knowledge and intelligence — a power from on high,
of a quality with God's own power.
purposes of temples.
This is accomplished through the various purposes of
temples. A temple is a place where God will come; a place
where the pure in heart shall see God; a place where baptisms
for the dead are performed ; a place where sealings for time and
for eternity are done ; a place where the endowment of the priest-
hocKl is given ; a place where the keys of the priesthood are com-
56 TEMPLE WORSHIP.
mitted in abundance ; and a place where many other wonder-
ful things may occur and should occur and in fact do occur.
Communion of God and man. It is a great promise
that to the temples God will come, and that in them
man shall see God. What does this promised com-
munion mean ? Does it mean that once in a while God may come
into the temples, and that once in a while the pure in heart may
see God there ; or does it mean the larger thing, that the pure in
heart who go into the temples, may, there, by the Spirit of
God, always have a wonderfully rich communion with God? I
think that is what it means to me and to you and to most of us.
We have gone into these holy houses, with our minds freed from
the ordinary earthly cares, and have literally felt the presence
of God. In this way, the temples are always places where God
manifests himself to man and increases his intelligence. A
temple is a place of revelation.
Baptisms for the dead. Baptism for the dead will be dis-
cussed in all probability tomorrow night by Elder Smith. The
ordinance of baptism for the dead fits into the scheme of sal-
vation. It is an acknowledgment of itself that the whole plan is
eternal, and that the past, the present and the future are parts of
one continuous whole. Were the life of man discontinuous there
would be no need of labors for the dead.
Sealings. Sealings, for time and for eternity, have the pur-
pose of tying together father and son, mother and daughter, the
living and the dead, from age to age. In addition it emphasizes
the authority of the priesthood. No merely earthly power could
accomplish a union of a condition of this earth with a condition
beyond this earth ; a person of this life with a person of the life
hereafter, or of the life before. When man contemplates the
full meaning of the sealing ordinance — if I may call it an or-
dinance — he is overwhelmed with the boundless power that it
implies and the weight of authority that it represents. The
mere words of sealing may be easily spoken at the altars of the
holy temples, but they are so full of meaning that any man with
even a particle of imagination who witnesses or participates in
the sealing ordinance must be overcome with the feeling of
responsibility and opportunity and enjoyment that it carries
with it.
The cndozvment. In the wonderful Section 124, of the Doc-
trine and Covenants, the Lord has described the work to be
done in the temples, including the holy endowment.
"For a baptismal font there is not upon the earth, that they,
mv Saints, may be baptized for those who are dead ;
"For this ordinance belongeth to my house, and cannot be
acceptable to me, only in the days of your poverty, wherein ye
are not able to build a house unto me. * * *
TEMPLE WORSHIP. 57
"For therein are the keys of the Holy Priesthood, ordained
that you may receive honor and glory. * * *
"And again, verily I say unto you, How shall your wash-
ings be acceptable unto me, except ye perform them in a house
which you have built to my name?
"For, for this cause I commanded Moses that he should
build a tabernacle, that they should bear it with them in the
wilderness, and to build a house in the land of promise, that those
ordinances might be revealed which had been hid from before
the world was ;
"Therefore, verily I say unto you, that your anointings, and
your washings, and your baptisms for the dead, and your solemn
assemblies, and your memorials for your sacrifices, by the sons
of Levi, and for your oracle in your most holy places, wherein
you receive conversations, and your statutes and judgments, for
the beginning of the revelations and foundation of Zion, and
for the glory, honor and endowment of all her municipals, are
so ordained by the ordinance of my holy house which my people
are always commanded to build unto my holy name."
At first reading the full meaning may not be clear, yet in
these few verses lie the genns of practically everything that be-
longs to and is done in the house of the Lord.
Dr. James E. Talmage, under authority of the Church, has
also discussed the meaning of endowment, in the book called
"The House of the Lord." I will read a part of it.
"The Temple Endozvment, as administered in modern
temples, comprises instruction relating to the significance and
sequence of past dispensations, and the importance of the present
as the greatest and grandest era in human history. This course
of instruction includes a recital of the most prominent events of
the creative period, the condition of our first parents in the
Garden of Eden, their disobedience and consequent expulsion
from that blissful abode, their condition in the lone and dreary
world when doomed to live by labor and sweat, the plan of re-
demption by which the great transgression may be atoned, the
period of the great apostasy, the restoration of the Gospel with
all its ancient powers and privileges, the absolute and indis-
pensable condition of personal purity and devotion to the right
in present life, and a strict compliance with Gospel requirements.
"As will be shown, the temples erected by the Latter-day
Saints provide for the giving of these instructions in separate
rooms, each devoted to a particular part of the course; and by
this provision it is possible to have several classes under instruc-
tion at one time.
"The ordinances of the endowment embody certain obli-
gations on the part of the individual, such as covenant and prom-
ise to observe the law of strict virtue and chastity, to be chari-
58 TEMPLE WORSHIP.
table benevolent, tolerant and pure ; to devote both talent ami
material means to the spread of truth and the upliftmg of the
race- to maintain devotion to the cause of truth; and to seek
in every way to contribute to the great preparation that the earth
may be made ready to receive her King— the Lord Jesus Christ.
With the taking of each covenant and the assuming of each ob-
ligation a promised blessing is pronounced, contingent upon the
faithful observance of the conditions.
"No jot. iota, or tittle of the temple rites is otherwise than
uplifting and sanctifying. In every detail the endowment cere-
mony contributes to covenants of morality of life, consecration
of person to high ideals, devotion to truth, patriotism to nation,
and allegiance to God. The blessings of the House of the Lord
are restricted to no privileged class; every member of the
Church may have admission to the temple with the right to par-
ticipate in the ordinances thereof, if he comes dulty accredited
as of worthy life and conduct."
In no part of the temple service is the spirit of the purpose
of temple worship so completely shown as in the endowment.
INTERNAL EVIDENCE OF VERACITY.
I desire to leave with you as the next thought that the work-
done in temples brings to those of pure and sincere hearts the
evidence of its veracity. This is said in view of the question so
often asked, Is there anything in the temple ordinances them-
selves that speaks for their truth.
The temple ordinances encompass the whole plan of sal-
vation, as taught from time to time by the leaders of the Church,
and elucidate matters difficult of understanding. There is no
warping or twisting in fitting the temple teachings into the
great scheme of salvation. The philosophical completeness of
the endowment is one of the great arguments for the veracity
of the temple ordinances. Moreover, this completeness of sur-
vey and expounding of the Gospel plan, makes temple worship
one of the most effective methods of refreshing the memory
concerning the whole structure of the Gospel.
Another fact has always appealed to me as a strong internal
evidence for the truth of temple work. The endowment and
the temple work as revealed by the Lord to the Prophet Joseph
Smith (see also Dr. Talmage's The House of the Lord) fall
clearly into four distinct parts : the preparatory ordinances ; the
giving of instructions by lectures and representations; coven-
ants; and, finally, tests of knowledge. I doubt that the Prophet
Joseph, unlearned and untrained in logic, could of himself have
made the thing so logically complete. The candidate for the
temple service is prepared, as in any earthly affair, for work to
TEMPLE WORSHIP. 59
be done. Once prepared, he is instructed in the things that he
should know. When instructed, he covenants to use the im-
parted knowledge, and at once the new knowledge, which of
itself is dead, leaps into living life. At last, tests are given him,
whereby those who are entitled to know may determine whether
the man has properly learned the lesson. The brethren and
sisters who go through the temple should observe all these things
and recognize the wonderful coherence and logical nature of the
carefully worked out system, with a beginning and an end, fitting
every known law of God and nature, which constitutes temple
worship.
The wonderful pedagogy of the temple service, especially
appealing to me as a professional teacher, carries with it evi-
dence of the truth of temple work. We go to the temple to be
informed and directed, to be built up and to be blessed. How
is all this accomplished? First by the spoken word, through
lectures and conversations, just as we do in the class room, ex-
cept with more elaborate care, then by the appeal to the eye by
representations by living, moving beings ; and by pictorial repre-
sentations in the wonderfully decorated rooms (as any one may
see in Dr. Talmage's book.) Meanwhile. the recipients them-
selves, the candidates for blessings, engage actively in the temple
service as they move from room to room, with the progress of
the course of instruction. Altogether our temple worship follows
a most excellent pedagogical system. I wish instruction were
given so well in every school room throughout the land, for we
would then teach with more effect than we now do.
For these reasons, among many others, I have always felt
that temple work is a direct evidence of the truth of the work re-
established by the Prophet Joseph Smith. It may be that the
temple endowment and the other temple ordinances form the
'strongest available evidence of the divine inspiration of the
Prophet Joseph Smith.
OBJECTIONS TO TEMPLE WORSHIP.
I said near the beginning of this address that with any in-
crease in temple activity we must expect a new and a vigorous
opposition to temple work, from evil forces, which however will
ibe wholly subdued if the work is continued. This opposition
will not wholly come from without ; some will come from within
the Church. Unfortunately, that is also a natural law. Young
people and sometimes older people, will question this or that
thing about the temple service. "Is this or that necessary?"
"Is this or that thing reasonable?" "Why should I do this or
that?" Even though such questions should be needless, it is
best to answer them, especially if they are asked by those who are
60 TEMPLE WORSHIP.
untrained and inexperienced, and therefore unable to think
clearly for themselves.
WHY A HOUSE?
The objection is sometimes raised that a house is not needed
for temple worship. "Why should a house be required, when
God is everywhere, the God who made the trees and the moun-
tains and the valleys?" "Why should God require the poor
Saints in Illinois and Ohio and Missouri, to build temples at
tremendous expense?" Of course, the Lord does not need a
house, and temple work may be done elsewhere than in a house.
The Lord has specifically stated that under certain conditions the
temple endowment may be given on the tops of the mountains,
but as men multiply upon the face of the earth, it will be in-
creasingly difficult to conduct temple worship, except in
especially dedicated places away from the multitude and the
chaos and the rattle and the disturbance of ordinary life.
The holy endowment is deeply symbolic. "Going through
the temple" is not a very good phrase ; for temple worship im-
plies a great effort of mind and concentration if we are to un-
derstand the mighty symbols that pass in review before us.
Everything must be arranged to attune our hearts, our minds,
and our souls to the work. Everything about us must contribute
to the peace of mind that enables us to study and to understand
the mysteries, if you choose, that are unfolded before us. We
would not give our family dinners out of doors, in the crowd ;
why should anyone ask us to do our most sacred work in the
face of the crowd.
SACRED vs. SECRET.
Some young persons do not like temple work "because the
things done in it are secret, and we do not believe in secret
things ; we want to stand in the sunshine." In fact, there is
nothing secret about the temple. I have found nothing secret in
or about our temples ; I have found many things that are sacred.
There is a vast difference between things secret and things
sacred — the thing hidden away from the light, and the thing
sacred, which plays in the light, and is protected from darkness
and impurity and all tmworthy conditions.
God has declared that He will not enter a defiled temple,
whether that temple be the body of a man or a dedicated grove
or a mountain top, or a house, like the temple on these grounds.
The Holy Spirit will withdraw from a defiled place. People
who have no faith in temple worship, who desire simply as tour-
ists to inspect unsympathetically our holy house, in spite of
TEMPLE WORSHIP. 01
themselves defile it. We desire to present our temple ordinances
to those who are believers. Morover, visitors in temples would
interefere with the procedure of the work. Of itself there is
no reason why at proper times the temple may not be inspected.
COVENANTS AND PROMISES.
Many young people object to temple work because, "We
must make covenants and promises, and we do not like to be tied ;
we want full freedom." This objection arises from a misun-
derstanding of the meaning of covenants. Knowledge becomes
serviceable only when it is used ; the covenant made in the
temple, or elsewhere, if of the right kind, is merely a promise
to give life to knowledge, by making knowledge useful and
helpful in man's daily progress. Temple work, or any other
work, would have no meaning unless accompanied with coven-
ants. It would consist simply of bits of information for orna-
ment ; the covenant gives life to truth ; and makes possible the
blessings that reward all those who use knowledge properly ; or
the penalties that overtake those who misuse knowledge. That
knowledge of itself is valueless, and that its use or misuse brings
about inevitable results are the a b c of every scientific lab-
oratory. The electric current properly used lights this build-
ing; improperly used, it may go through the body of the man
and leave death behind. Unused, the electric current is to the
man as if it were not. Penalties and rewards hang upon the
use of knowledge.
LACK OF BEAUTY.
Others say that the temple ordinances are unbeautiful.
Some young man ready for a mission, or some young lady just
married, says, "It is unbeautiful; I did not enjoy it." Again,
the misunderstanding. They have gone through the temple look-
ing at the outward form and not the inner meaning of things.
The form of the endowment is of earthly nature, but it sym-
bolizes great spiritual truths. All that we do on this earth is
eanhly, but all is symbolic of great spiritual truths. To build
this temple, earth had to be dug ; wood had to be cut ; stone was
quarried and brought down the canyon. It was dusty and dirty
work, and made us sweat — it was of this earth — yet it was the
necessary preparation for the mighty spiritual ordinances that
are carried on daily in this magnificent temple. The endow-
ment itself is symbolic; it is a series of symbols of vast realities,
too vast for full understanding. Those who go through the
temple and come out feeling that the service is unbeautiful have
been so occupied with the outward form as to fail to understand
62 TEMPLE WORSHIP.
the inner meaning. It is the meaning of things that counts in
life.
SYMBOLISM.
This brings me to a few words concerning symboHsm. We
live in a world of symbols. We know nothing, except by sym-
bols. We make a few marks on a sheet of paper, and we say
that they form a word, which stands for love, or hate, or charity,
or God or eternity. The marks may not be very beautiful to the
eye. No one finds fault with the symbols on the pages of a
book because they are not as mighty in their own beauty as the
things which they represent. We do not quarrel with the sym-
bol G-o-d because it is not very beautiful, yet represents the
majesty of God. We are glad to have symbols, if only the
meaning of the symbols is brought home to us. I speak to you
tonight; you have not quarreled very much with my manner of
delivery, or my choice of words ; in following the meaning of
the thoughts I have tried to bring home to you, you have for-
gotten words and manner. There are men who object to Santa
Glaus, because he does not exist! Such men need spectacles to
see that Santa Glaus is a symbol ; a symbol of the love and joy
of Ghristmas and the Ghristmas spirit. In the land of my birth
there was no Santa Glaus, but a little goat was shoved into the
room, carrying with it a basket of Ghristmas toys and gifts. The
goat of itself counted for nothing ; but the Ghristmas spirit, which
it symbolized, counted for a tremendous lot.
We live in a world of symbols. No man or woman can
come out of the temple endowed as he should be, unless he has
seen, beyond the symbol, the mighty realities for which the sym-
lx)ls stand.
CORRUPTIONS OF TEMPLE WORSHIP.
Many apostates have tried to reveal the ordinances of the
House of the Lord. Some of their accounts form a fairly com-
plete and correct story of the outward form of the temple ser-
vice ; but they are pitiful failures in making clear the eternal
meaning of temple worship and the exaltation of spirit that is
awakened by the understanding of that meaning. Such attempts
are only words ; symbols without meaning. Is anything more
lifeless than a symbol of an unknown meaning?
Such attempted improper revelations of temple worship have
led in all ages to corruptions of temple ordinances. The fact
that such corruptions of ordinances and ceremonies have always
existed is a strong evidence of the continuity of temple worship,
under the Priesthood, from the days of Adam. Sister Gates
handed me this afternoon a quotation from a book that she had
TEMPLE WORSHIP. 63
picked up, in which it is related that Moses adopted a holy gar-
ment from Jethro, which he wore, and in turn communicated it
to his brother Aaron, who adopted it, and who in turn com-
municated it to the priests of Israel ; from whom in turn it was
taken in some form by the priests of false gods. Such cor-
ruptions of temple worship are found everywhere; but they are
poor, lifeless imitations, symbols from which the meaning has
been wrested.
THE REVELATION OF THE TEMPLE.
If we are correct in believing that the blessings obtained in
the temples of the Lord are a partial fulfillment, at least/ of
the promise made when the Holy Ghost, which is a Revelator, is
conferred upon man, it would be expected that temple or-
dinances would be in the nature of a revelation to those who
participate. Certainly the temple is a place where revelations
may be expected.
But, whether in the temple or elsewhere, how do men re-
ceive revelations? How did the Prophet Joseph Smith obtain his
first revelation, his first vision? He desired something. In the
woods, away from human confusion, he summoned all the strength
of his nature ; there he fought the demon of evil, and, at length, be-
cause of the strength of his desire and the great effort that he
made, the Father and the Son descended out of the heavens and
spoke eternal truth to him. So, revelation always comes; it is
not imposed upon a .person ; it must be drawn to us by faith,
seeking and working. Just so ; to the man or woman who goes
through the temple, with open eyes, heeding the symbols and
the covenants, and making a steady, continuous effort to un-
derstand the full meaning, God speaks his word, and revelations
come. The endowment is so richly symbolic that only a fool
would attempt to describe it ; it is so packed full of revelations
to those who exercise their strength to seek and see, that no
human words can explain or make clear the possibilities that re-
side in the temple service. The endowment which was given by
revelation can best be understood by revelation ; and to those
who seek most vigorously, with pure hearts, will the revelation
be greatest. I believe that the busy person on the farm, in the
shop, in the office, or in the household, who has his worries
and troubles, can solve his problems better and more quickly in
the house of the Lord than anywhere else. If he will leave his
problems behind and in the temple work for himself and for his
dead, he will confer a mighty blessing upon those who have gone
before, and quite as large a blessing will come to him, for at the
most unexpected moments, in or out of the temple will come
to him, as a revelation, the solution of the problems that vex his
64 TEMPLE WORSHIP.
life. That is the gift that comes to those who enter the temple
properly, because it is a place where revelations may be expected.
I bear you my personal testimony that this is so.
In temple worship, as in all else, we probably gain under-
standing according to our differing knowledge and capacity;
but I believe that we can increase in knowledge and enlarge our
capacity, and in that way receive greater gifts from God. I
would therefore urge upon you that we teach those who go mto
the temples to do so with a strong desire to have God's will re-
vealed to them, for comfort, peace, and success in our daily
lives, not for publication, or for conversation, but for our own
good, for the satisfying of our hearts.
PREPARATION FOR TEMPLE WORSHIP.
Colonel Willard Young said last night, in casual conversa-
tion, that we should give more attention to preparing our young
people and some of the older people, for the work they are to
do in the temple. He is undoubtedly right in his view. It is not
quite fair to let the young girl or young man enter the temple
unprepared, unwarned, if you choose, with no explanation of the
glorious possibilities of the first fine day in the temple. Neither
is it quite fair to pass opinion on temple worship after one day's
participation followed by an absence of many years. The work
should be repeated several times in quick succession, so that the
lessons of the temple may be fastened upon the mind.
CONCLUSION.
The beginning and the end of the Gospel is written, from
one point of view, in Section 2 of the Book of Doctrine and
Covenants. If I read this section correctly, the work which in
part has been committed by the Church to this Society is the
keystone of the wonderful Gospel arch. If this center stone is
weakened, and falls out, the whole arch falls into a heap of un-
organized doctrinal blocks. It is a high privilege for young
or old to be allowed to enter the House of the Lord, there to
serve God and to win power.
I hope that temple worship will increase in our midst, that
we shall have a finer understanding of its meaning, and that
more temples may be built to supply the demands of the living
and the dead, and to hasten the coming of the great day of the
Lord.
May the Lord bless us in this work, I ask in the name of
Jesus. Amen.
PRESIDENT ANTHON H. LUND. 65
PRESIDENT ANTHON H. LUND.
By J. M. Sjodahl.
A thoughtful student of the Bible and ecclesiastical history
can hardly fail to notice what seems to be a general rule in the
Kingdom of God, that those who are destined to perform a spe-
cial work in that kingdom — those whose place is in the foremost
ranks in the advancing hosts of victorious Israel, are from the
earliest years of their earthly existence led and fostered by the
hand of Providence with that special mission in view.
The rule is well illustrated in the histories of Moses, Joshua,
David, Daniel, Samuel, Ezra, John the Baptist, Paul, Timothy,
and many other familiar Bible characters. It is suggested by
the lives of Polycarp, Augustine, Luther, Knox, Bunyan and a
host of others, prominent in the history of the religious move-
ments of the world. And it appears no less in the biographies of
the martyred Seer of this preparatory dispensation, and his suc-
cessors, the Prophets and Apostles of the Church of the living
God. Of all of them it can be said, that they came into the world
through a righteous lineage. Their characters were formed from
the very beginning of their existence. Many of them had saintly
mothers, to whose devoted love they can trace the course given
to their lives, and they were in the words of the royal sage led
to remember their Creator in their youth. The subject of this
brief sketch presents another illustration of this general rule in
the kingdom of heaven.
Anthon Henrik Lund, the subject of this sketch was born
in Aalborg, Denmark, May 16, 1844.
When he was three years and a half old his mother was
taken seriously sick. The visit of the doctor, the subdued talking,
and the anxiety he saw on the faces around him impressed him
deeply. He even remembered what a dismal, rainy day it was.
Next he remembered seeing his beautiful mother lying in her cof-
fin. These two occasions were indelibly stamped on his memory.
In the fall of 1847 his father was drafted into the Danish army
and sent to Schleswig, where an insurrection was threatening.
In 1848 Schleswig and Holstein revolted and with the aid of
Prussia and Germany waged a sanguinary war for three years.
During this struggle, Denmark needed all her patriotic sons,
and his father served with distinction through the whole war,
and did not return until the boy was seven years old. It was a
beautiful day when the victorious army returned; and standing
near a triumphal arch, having hold of his grandmother's hand,
66 PRESIDENT ANTHON H. LUND.
the boy watched the soldiers marching- under it. At last his
grandmother pointed out the smiling face of his father, march-
ing with his musket on his shoulder. A few hours later he was
folded in his father's arms. This was a happy day for the boy.
Shortly after, his father moved away some thirty-five miles and
he was left with his grandmother, who proved a tender, loving
mother to him, and he became very much attached to her ; and
when his father a couple of years later wanted to take the boy
with him, he pleaded to be left with his grandmother. She be-
stowed upon him a woman's love and devotion. She was the soul
of honor, and though her own children thought her discipline had
been rather strict, Brother Lund only remembered how tenderly
she cared for him.
At the early age of four years Anthon Lund was sent to
a private school, where he mastered the first elements of read-
ing, writing, arithmetic, etc., and when seven years old he entered
the public school of the city of Aalborg. His industry as a stu-
dent and his aptitude for learning are shown in the fact that he
rapidly advanced from one grade to another, passing entirely
over the second grade. And while preparing himself for gradu-
ation in the course of study given in the school, he took besides
private lessons in English, and also studied German and French.
At the age of eleven years he held the first place in the school.
Already at this early age Brother Lund had an irresistible desire
to study the word of God. In his grandmother's house was a
Bible belonging to his uncle, which his uncle had forbidden him
to touch for fear he should soil or otherwise deface the precious
volume. But his grandmother often asked him to read some of
its chapters to her. This filled him with an ardent desire to
read the whole book, and encouraged in this by his grandmother,
he commenced at the beginning and made himself familiar with
the main events narrated in that sacred volume. One day in
Lent when the streets were filled with people looking at the Lent
procession, he thought : What a delightful day I can have read-
ing the Bible ! He imagined that his uncle would be among the
sight-seeing multitude. He had settled himself down on his fa-
vorite place with the Bible open, reading the fascinating history
of Israel under the kings, when he heard a step on the stairs;
the door opened and there stood his uncle before him. He asked
his uncle to excuse his having taken the Bible without permission.
His uncle answered : "I am delighted, my boy, to find you thus
employed on a day like this. Read it as much as you like." As
he was only in his eighth year, his uncle was surprised to find
how much he had read, and how well he had grasped the mean-
ing. Brother Lund said those early readings have been a great
help to him, as they fastened the thread of the Bible narrative
PRESIDENT ANTIION H. LUND. 67
securely upon his mind. Not having brothers or sisters, he was
left to himself much of the time, and books became his company.
He read all the books he could get, and all his pocket money was
spent at the book stores. He was then, as later, fond of visiting
such places.
When in the year 1850, Elder Erastus Snow arrived in Den-
mark, to open up the mission in the Scandinavian countries, one
among the early converts was the uncle of Anthon Lund, Jens
Anderson, who became a respected resident of Cedar City, Utah.
His grandmother, too, accepted the Gospel just before his uncle
emigrated, and was baptized in 1853, when x'Vnthon was nine
years old. In this way he came in constant contact with "Mor-
monism." In his grandmother's home he found an abundance of
"Mormon" literature. He read this eagerly, and the Lord opened
his heart and his understanding to believe and to comprehend the
truths set forth. He soon became familiar with the history of the
Church and its doctrines. Elder Anthon Lund says he can hardly
remember a time when he was not convinced of the truth of the
Gospel. From the first moment it was presented it appeared to
him in comparison with common orthodoxy as the clearest day-
light compared to the uncertain flare of the northern aurora.
It became to him "the pearl of great price," for the possession,
of which he would gladly sacrifice everything.
Yet there was many a conflict in his young heart, before the
step was taken which united him with the Church. Those who
at that time identified themselves with the Church were generally
ostracised socially, and often subjected to persecution, and some
years elapsed before Anthon, though fully convinced of the truth
of the Gospel, asked for baptism.
At that time there was a great deal of persecution of the
Saints in Aalborg, and this spirit actuated even the schoolboys,
and to such an extent that none of the Saints could send their
children to the public schools. Brother Lund was the only one
belonging to the Saints who attended the school. Sometimes
the boys threatened to "baptize" him, and at other times they
united in giving him a beating, but as a general thing he was a
favorite with both teachers and fellow-students. One of his fath-
er's younger brothers, about three years older than Anthon, was
in the same class, and although he hated "Mormonism," he would
not allow anyone to abuse Bro. Lund. Having tact enough never
to complain against those who had persecuted him, and always
ready to help the boys in their studies, he won them. Nearly
every one in his class was two or three years his senior ; still they
did not envy him his promotion. To become "Dux," or first in
the upper class was the ambition of all the pupils. When the
school met after the summer vacation, when Brother Lund was
68 PRESIDENT ANTHON H. LUND.
eleven years old, and all were anxious to know where their places
would be, the class was unanimous in giving the first place to him
and would not allow him to take his old place. At the examina-
tion the bishop of the diocese was present and personally cate-
chised Brother Lund. The answers surprised him, and he said
to the whole school : "1 have not heard a boy answer so well in
any of the two hundred schools in my diocese." All the teachers
but one were proud of the praise bestowed on one of their pupils.
One, however, a bitter "Mormon-hater," felt much chagrined. On
several occasions he would slur the boy because of his belief. One
day he said: "It is expected that the 'Dux,' of the school shall
give a good example to the pupils. What a shame if they should
imitate you and become 'Mormons !' " Brother Lund answered,
"They would never regret it."
The principal of the school was Brother Lund's best friend.
When he learned that the boy acted on his own conviction he
said : "I thought you were persuaded by others, but I see you
are thoroughly convinced of the truth of 'Mormonism.' Follow
your honest convictions, my boy. I would not hinder you from
obeying the dictates of your conscience." Brother Lund loved
this good man, and when he went back on his first mission he
learned with regret that he had died a short time before.
He loved his relatives dearly, and, as they were opposed
to "Mormonism" they sought to keep him from joining the
Church. They wanted him to take a collegiate course, which
especially suited his inclinations ; his teachers also urged him to
take such a course. They did not know how great a temptation
this was to the boy, but the Lord gave him strength to resist it,
and His Spirit continually strove with him, reminding him of his
duty. He was baptized on the fifteenth day of May, 1856, on
the twelfth anniversary of his birth. Elder Julander, who died
a short time ago at Monroe, Utah, performed the ordinance, and
on the 18th of May he was confirmed by Elder Peter Madsen.
When Brother Lund joined the Church Elder C. D. Fjeldsted
presided over Aalborg conference. Brother Fjeldsted's sermons
made a deep impression on the boy. His original, convincing and
entertaining style was much admired. At the same time Bishop
C. A. Madsen, of Gunnison, was pastor over Aalborg and several
other conferences. Llis excellent wife, who was a highly edu-
cated lady, rendered the boy much assistance in his studies of
English, and he became very much attached to Brother and Sister
Madsen.
When Brother Lund was thirteen years old he was called
to labor in the vineyard. His mission was to teach emigrating
Saints English, to distribute tracts and help the Elders hold meet-
ings. When giving his first report at the conference, Brother
PRESIDENT ANTHON H. LUND. 69
Fjeldsted lifted him upon a table, and thus he made his debut
before an audience.
Besides his tracts, he always carried a number of the Mil-
lennial Stars, which he would read to the Saints, he being able
to translate them into Danish nearly as fluently as if he were
reading a Danish paper. The Saints were delighted to listen and
were strengthened in their faith. A series of articles published
in the Millennial Star, "Answers to Objections," was a great •
help to him in meeting the arguments of the ministers, who were
then publishing in Danish the same falsehoods about the "Mor-
mons," which had flooded America and England. When he was
first sent out some thought the "Mormons" were going daft in
sending one so young. Such a remark was once reported to
Brother Lund. He said : "Never mind, I will make that man
my friend." He did so, for in the course of time the man who
had spoken so slightingly of him asked to be baptized and wanted
Brother Lund to perform the ordinance.
Brother Lund became well acquainted in the whole confer-
ence. He traveled without purse and scrip, and, during the four
years and a half he labored as a missionary, he does not remem-
ber having bought half a dozen meals. Friends were raised up
to him on every hand, and men outside of the Church told him to
let them know what he needed and they would furnish him the
money, and they did so.
One day while he was out tracting, he visited a large mill-
owner, whom he found in his library with another gentleman.
After spending an hour in answering their questions, the man of
the house said : "It is too bad that you are a 'Mormon.' If you
will study theology at the University of Copenhagen and be-
come a Lutheran minister I will pay the expenses and I will make
you my heir."
Brother Lund answered, "I have no doubt you are a rich
man, but you have not money enough to buy my allegiance to
the Church of God." The answer seemed to please both the gen-
tlemen. Brother Lund has wondered since whether the man
meant what he said or not. He believed at the time that he
was in earnest, but it was not temptation to him. He felt
he had found the pearl of great price.
His experiences in the mission field were varied and
interesting. Once he had promised to meet at a certain 'place to
help hold a meeting. To reach this place he walked some ten
miles facing a heavy snow storm. When he arrived at the place
he found the house full of people, but the Elders had not come.
He sat down among the people and heard them say: "The
'Mormons' have fooled us today." When the time was up and he
saw no one else would be there, he arose and asked the people
70 PRESIDENT ANTHON H. LUND.
kindly to give him their attention. How astonished the people
looked at the boy ! But they were so still that you could hear a
pin drop. After the meeting every one present came and shook
hands with him and thanked him. Several of those present have
since joined the Church and emigrated to Zion.
It was not often Brother Lund was molested. Even in places
where other Elders had suffered persecution, he succeeded in
making friends. Sometimes, however, he also tasted the oppo-
site. On one occasion, when he was out inviting people to a
meeting in the evening, he came into a house and informed a
woman he met that there would be a meeting that evening, and
invited her to attend,
"What kind of a meeting?" she asked.
"A 'Mormon' meeting,' he replied.
There came a change over her face instantly and she be-
came a perfect fury. She grabbed her fire-tongs and screamed,
"I will give you 'Mormon' meeting!" and flew at him.
He thought discretion the better part of valor, and ran out
of the house, but the woman followed, and in her highest key
called on her husband to shoot the "Mormon." She made such
a disturbance that the neighbors came running to see what was
the matter.
Years afterwards, when Brother Lund had charge of the
Ephraim Co-op., a lady came into the store and said to him,
"You do not know me, but I have seen you once. Do you remem-
ber a woman who ran after you with a pair of fire-tongs?"
"Yes," he answered, "but you are not that woman, for her
face I have never forgotten."
"No," she said, "I was her neighbor, and seeing her running
after you, I asked her what you had done. She said that you
had invited her to a 'Mormon' meeting. I became curious to
learn something about the 'Mormons' and went to the meeting.
I heard you speak and was convinced of the truth."
The Lord turned the wrath of an enemy to further His
purposes.
Brother Lund had on one occasion obtained permission to
hold a meeting in a town where it had hitherto been impossible
to make an opening. The meeting was appointed for the next
Sunday ; and in company with a couple of Elders, Brother Lund
went there. On entering the town they were warned not to
go to the meeting, as the mob would disturb the meeting, and
they had given the blacksmith, the bully of several parishes, all
the liquor he would drink in order to get him to pound the "Mor-
mon" Elders. They thanked their informant, but said they must
honor their appointment. They found the house full of people
and great numbers outside that could not get in. The meeting
PRESIDENT ANTHON H. LUND. 71
v/as opened, and in stalked the blacksmith. Brother Lund said
when he saw him, he thought he was a very Polyphemus. He
had only one eye, a sinister look, and fists like sledge hammers.
They prayed earnestly that God would overrule the plans of the
wicked. The advent of the blacksmith was the signal for disturb-
ing the meeting and some commenced calling the Elders liars,
etc. The blacksmith arose to his feet when he heard the inter-
ruptions, and slowly eyeing the audience he said : "I want you
all to understand that these are men of God, and they speak His
word pure and simple. If any one again interrupts them he shall
feel the weight of this," showing his large fist. The crowd did
not know what this meant : he had drank their liquor and prom-
ised to thrash the Elders ; he must be joking. A loud-mouthed
fellow commenced again calling the Elders opprobrious names,
when the blacksmith elbowed his way through the dense crowd,
and taking hold of the disturber he threw him out of the door.
This settled it. For two hours the Elders preached to the con-
greation, and the one-eyed giant stood guard as a policeman ;
but as soon as the meeting was dismissed, he seemed to realize
that he was on the wrong side, and he commenced to be ugly
and wanted to quarrel with the brethren, but they got away as
quickly as possible. Brother Lund was the last to leave, and he
heard those behind say to those in front of him, "Give him a
diff!" but Brother Lund nodded politely to the crowd as he
passed through and got away unhurt. Some of those present
have since come to Utah and have informed Brother Lund that
even the man who opened his house for the meeting was in the
conspiracy against the Elders. The Elders felt that their prayers
were heard in an almost miraculous manner.
Brother Lund often found that his youth was the means of
gaining sympathy for him, and a hearing which was denied
others, and the Lord blessed his efforts with many fruits.
At the age of sixteen he was ordained an Elder and ap-
pointed president of the Aalborg branch, and traveling Elder in
five other branches. This was at the time quite a responsible
position, the branch being large and requiring constant care.
Elder Lund continued his missionary labors until the year
1862, when, at the age of eighteen, he emigrated to Utah. He
left Hamburg on the Benjamin Franklin. While lying in that city,
measles came aboard and made fearful ravages amongst the chil-
dren. There was no doctor on board, and the captain would de-
liver the medicines and wine for the sick only on an order from
a physician. Bishop C. A. Madsen laid the matter before the
Saints, and they voted to appoint Brother Lund to be the physi-
cian of the company. He received the medicine chest and with
it a book treating on common diseases and their cures. This
72 PRESIDENT ANTHON H. LUND.
he studied dilig-ently and performed his duties so well that he
gained the confidence of both the crew and the passengers.
Brother Lund was always in demand. At times he had to hide
so as to get the much-needed rest and sleep. This was rather
remarkable for a doctor that had been given his diploma by
popular vote instead of by a medical faculty.
Four ships left Denmark in the beginning of that year with
emigrating Saints. These all met at Florence, whence some con-
tinued the journey in the conveyances furnished by the Utah
Saints. The others were organized into two independent com-
panies, one under the leadership of Bishop C. A. Madsen, and
and one under the care of Patriarch O. N. Liljenquist. Brother
Lund traveled over the plains in Bishop Madsen's company, ar-
riving in Salt Lake City on the 23rd day of September, 1862.
The overland travel had lasted seventy-one days. It had been
an exceptionally pleasant journey. The Saints had found good
camping places with an abundance of grass and water. Some had
walked the entire distance, and very often the men had carried
the women and the children across the rivers, but there were no
accidents, and a good spirit prevailed.
He first located at Fairview, Sanpete County, but three
moths later moved to Mt. Pleasant. Here he remained till the
fall of 1870. His first employment in Utah was at farm labor,
digging potatoes, working on the threshing machines, etc., as
long as such work could be had, and then he got employment in
a harness shop and afterwards in a shoe shop. He was never
idle a day. Brother John Barton offered him a home in his fam-
ily and engaged him to teach his children in the evenings. He
was treated by those excellent people as if he were one of the
family.
To Brother Lund, as to many others who have come to
Utah, the first impressions and experiences of the new country
were rather discouraging. He missed his books perhaps more
than anything else. An old hand book in astronomy, without
maps, which he happened to find, became one of his literary-
treasures. He studied it and drew his own maps, using the heath-
stone for a table, and was able to locate the constellations of
the stars and trace the planets. Thus passed his first winter in
Utah. He felt that this was the land of Zion, the place to which
God had led him, and his heart swelled with sentiments of joy and
gratitude.
In 1864 he was called to go as a teamster to the Missouri
River, to bring back some immigrating Saints. He performed
this mission faithfully.
When President Brigham Young called a number of young
men to come to Salt Lake City to learn telegraphy, Elder Lund
PRESIDENT ANTHON H. LUND. 73
was selected as one of them. During- his stay in the city at this
time he became acquainted with Elder John Henry Smith and
others with whom he later become intimately associated in eccle-
siastical work.
Having learned telegraphy, he returned to Mt. Pleasant and
kept the telegraph office there. He also had a photograph gal-
lery. And when the first co-operative intsitution was started
in that city, he was appointed its secretary. He was also elected a
member of the city council. But notwithstanding these varied
duties, he found time to devote to the Church. In 1865 he helped
to start the first Sunday school in the city where he Hved, and
achieve-.! great success in this labor of love.
J-Te remained in Mt. Pleasant until the fall of LSZO when he
moved to Ephraim. In the same year he married Sister Sarah
Ann Peterson, a daughter of Stake President Canute Peterson.
The issue of this happy union is nine children of whom seven
are still living.
Elder Lund was called, in the year 1871, to perform his first
foreign mission, since his arrival in Utah. He was sent to Den-
mark in company with Elder Canute Peterson. The latter was
appointed president of the Scandinavian mission, and Elder Lund
became the business manager of the central office, in Copenhagen.
On his return to Ephraim he became interested in the co-op-
erative store of that place, and the next year he was placed in
charge of that institution. He held this position for nine years ;
and It is generally conceded that it was, during this time, one of
the most successful in the county.
In 1874 he was appointed a member of the High Council in
Sanpete, and when the stake was organized, in 1877, he became
stake clerk and a member of the new High Council. In 1878
he became superintendent of the Sunday School in Ephraim, a
labor which he much enjoyed.
In 1883 he was called to fill another mission to Scandinavia.
He succeeded Elder C. D. Ejeldsted as president of the mission,
and was absent from home two years and three months.
During his absence he was elected a member of the Legisla-
ture of the Territory of Utah, and he took his seat in that body
on his arrival home. In 1888, he was re-elected. The Ogden
Reform School and Agricultural College at Logan are lasting
monuments of his untiring work in the legislative assembly of
Utah, as well as of his wisdom, and solicitude for the welfare of
the people.
In May, 1888, he was appointed vice president of the Manti
Temple, assisting President Daniel H. Wells, and in 1891 he suc-
ceeded Brother Wells in the presidency. At the organization of
the General Church Board of Education he became a member of
that board.
74 PRESIDENT ANTHON H. LUND.
At the October conference, 1889, he was called to the high
office of an Apostle in the Church of Jesus Christ of Latter-day
Saints, and in 1893 he was sent to Liverpool, to preside over the
European mission. He was gone more than three years,^ and his
administration was marked with much success. His linguistic
ability was a great help to him in the performance of his duties
while traveling in the various conferences.
At the demise of Apostle Abraham H. Cannon, Elder Lund
was appointed director of the Z. C. M. I., and, some years be-
fore, of the Zion's Saving's Bank.
In 1897 he was called to a mission to Palestine and Syria to
organize the Saints there into branches, and to look after their
welfare generally. He returned in the summer of 1898.
In the fall of that year he moved to Salt Lake City. He
continued his labors as an Apostle, in the various stakes of Zion.
In April, 1900. he was chosen superintendent of the religion
classes of the Church, and in August, of the same year, he suc-
ceeded President Franklin D. Richards in the important office of
Church historian.
In 1900 Brother Lund was appointed general Church His-
torian to fill the place made vacant by the death of Franklin D.
Richards. On October 17, 1901, he was chosen by President
Joseph F. Smith to be his Second Counselor, which position
he held until 1910 when he was made First Counselor. Thus for
twenty years he was identified with the First Presidency, a posi-
tion which brought him in close touch with all the movements of
the Church. In 1911 he was appointed acting president of the
Salt Lake Temple, and at the death of President Smith, in 1918,
he became the president of the Temple. With his wife and daugh-
ter Eva he visited Europe in the summer of 1909. He attended
the dedication of the Hawaiian Temple in November, 1919.
When Brother Lund was appointed Church Historian to
succeed Franklin D. Richards, he was also chosen to succeed
him in the presidency of the Genealogical Society of Utah, Elder
Richards being the first president of this society. Brother Lund
was appointed in August, 1900, and the first meeting of the
Board of Directors at which he presided was held 16 October,
1900. From that time to his death, Brother Lund wisely and
ably filled the responsible position as the presiding officer in the
society, which during his presidency has grown to be one of the
greatest institutions for good in the Church. He was always in-
terested in the Society's needs, and especially was he anxious
that the library should contain all the records possible to obtain,
from which the members of the Society could be helped to
obtain their records for the performing of temple work.
After a few davs illness. Brother Lund died, March 2, 1921.
PRESIDENT ANTHON H. LUND. 75
PRESIDENT LUND'S FUNERAL SERVICES.
Held in Salt Lake Tabernacle, Sunday, March 6, 1921.
From the Deseret News, March 12, 1921.
Reported by F. W. Otterstrom-
Funeral services for President Anthon H. Lund were held
in the Salt Lake Tabernacle, Sunday afternoon, March 6, 1921.
Seldom if ever has the great auditorium been more crowded,
and many sorrowing friends were outside the building unable to
find a place inside. The tabernacle was decorated in simple but
impressive style and the floral offerings which banked and
bowered the casket and rostrum were innumerable and beautiful.
President Heber J. Grant presided and conducted the exercises.
The services began with an organ prelude by Prof. John J.
McClellan. The Tabernacle choir, under the direction of Prof.
B. Cecil Gates, sang "O, Say, What Is Truth?" The invocation
was offered by President Lewis Anderson of South Sanpete
stake. Raymond Williams and the choir sang, "O, My Father."
Elder Nephi L. Morris, president of the Salt Lake stake in which
President Lund resided, was the first speaker.
elder nephi l. morris.
James Keble, the English poet wrote these lines ; they are
to be found mounted on heavy card lying on the tombs of the
great who sleep in Westminster Abbey:
"There are in this hard stemming tide
Of human care and crim,e,
With whom the melodies abide,
Of the Everlasting chime;
Who carry music in their heart,
Through dusky lane and wrangling mart,
Plying their daily task with busier feet,
Because their secret souls a holy strain repeat.
"These gracious thoughts shed Gospel light
O'er Mammon's gloomiest cells.
As on some city's cheerless night
The tide of sunrise swells.
Till tower and dome and bridgeway proud,
Are mantled with a golden cloud.
And to wise hearts this certain is given:
No mists that man may raise shall hide the eye of Heaven."
A divine goodness always shone through the life and spirit
of our esteemed friend. President Anthon H. Lund. God was
with us in this man's character.
76 PRESIDENT ANTHON H. LUND.
On March 6, 1894, just 27 years ago today — I left Man-
chester, England, under appointment of President Lund, to as-
sume the presidency of the London conference. I was then a
very young and inexperienced missionary. President Lund was
at that time presiding over the British mission. It was only one
of his numerous missions for his entire life from the age of 14
until the hour of his death was one long beautiful mission in the
Master's service.
From 1894 till the day of his death we have been friends.
We spent nearly two years together in the British Isles. We
traveled together in foreign lands. We visited the large cities
with their museums and other great educational institutions.
This gospel dispensation has not produced a nobler or more
Christ-like man than Anthon H. Lund. In spirit he was as sweet
and pure as a child ; in temperament as charming and affection-
ate as a woman ; in character "his strength was as the strength
of ten because his heart was pure ;" in companionship he was as
enjoyable as a devoted kinsman because he carried a merry heart
that bubbled with gentle mirth and a refined humor.
In teaching he was as capable as one who stood closest to the
Great Teacher. In intelligence and education he was at home
among the greatest minds of his day. In council he was as safe
and sane as the venerated sages of history. In personality he
was obviously superior. I have seen photographers of Euro-
pean cities ask him to sit before the cameras that they might
embelish their walls with his portrait ; his mind was reflected
through his face.
His personality was fascinating; he carried the charm of
sympathy and understanding of human nature. Among brethren
he was a sweet, peaceable and gentle man interested in every one
and everything. In conflict and trial he was self-possessed. In
stormy councils he was concerned but serene. He was never
voluble in conversation or discourse ; I often regretted his re-
stricted vocal expression. His emanations were of the soul and
all around him felt his message ; what he thought often counted
for more than what others said. His words were golden.
He was not the aggressive type — not positive — but consider-
ate and conciliatory but without compromise of principle. In
spirit he was as pure as the Master's desires concerning his
disci]iles.
He was not a self-seeker. He shunned the lure of gold.
He was the embodiment of the living words of the Apostle Paul :
"Charity suf fereth long, and is kind ; charity envieth not ; charity
vaunteth not itself, is not puffed up ; doth not behave itself un-
seemly, seeketh not her own, is not easily provoked,, thinketh
no evil. Rejoiceth not in iniquity, but rejoiceth in truth; Bear-
PRESIDENT ANTHON H. LUND. 11
eth all things, believeth all things, hopeth all things, endureth
all things. * * * And now abideth, faith, hope, charity,
these three ; but the greatest of these is charity."
Such was the character and life of our beloved friend and
companion.
He loved little children. Only a month ago this very hour,
at the christening services in his ward when he blessed and
named ? little child, with affection he bent over and kissed it
upon the brow. He was devoted to his dear and helpful wife.
He often disclosed to me his deep affection and joy in his sons
and daughter. What a priceless heritage! The wife of Anthon
H. Lund ! The sons, the daughter, of Anthon H. Lund !
It is to me a priceless thing to have been blessed with his
friendship. It was perhaps little to him ; yet I shall never forget
his tender and affectionate caresses on all opportune occasions.
He was everything to me, for his was the sweetest friendship
of my life.
DOCTOR JOHN A. WIDTSOE.
My brethren and sisters and friends, I come with a heavy
heart to this privilege and to this honor, for President Lund
was my good and helpful friend, and he was a most intelligent
and sincere advocate of the cause of education within the Church
and in the state. Nevertheless, I am happy to be priv-
ileged to bear witness to you of the profound influence
of President Lund's service and his life-labors in behalf
of the cause of education in this state. President Lund
had a large and receptive mind and a keen desire for knowl-
edge. He loved learning for its own sake, as well as for the use
to which it might be put. His love for education colored nearly
all his acts, and explained many of the most lovable traits in his
character.
Early in his life he laid a sound educational foundation and
upon this foundation he built largely and steadily throughout
his life. In spite of the difficulties that surrounded pioneer con-
ditions, he became in time, because of his self-effort, one of our
best educated men. In all realms of knowledge his conversation
declared his wide reading and his careful reflection. His zest
for knowledge increased to the very end. Only a few months
ago, President Lund spent one evening at the university observa-
tory, examining the stars that then hung favorably in the sky;
and I was amazed at the readiness and correctness of his comment
upon the facts and principles of astronomy. It is only a few
weeks ago, almost in my last conversation with him, that he
stated his views relative to historical research — views thoroughly
in accord with the most modern opinions.
78 IRESIDENT ANTHON H. LUND.
It was President Lund's conception and his diligent labor
that led to the founding of the Agricultural College, the result,
as he often told me, of his observation of agricultural education
in Europe, especially in Denmark. During the last 18 years
President Lund has served as a regent of the University of Utah.
He was present at all commencements and he attended all the
meetings of the board, except when lawfully and properly ex-
cused. He was a wise and a helpful regent, sympathetic with
the problems and the work of the institution. The little cares
of the day, that so often disturb and encompass smaller minds,
passed him by, and he gave his opinions on the large principles
involved in the problems of the University of Utah. We shall
mJss him greatly at the university. I happen to know, personally,
that he inspired hundreds of young people to seek that intellectual
training and development which makes this earth a wondrous
place on which to live. He did mark for ever and a day the
course of education in this state.
However, greater than his love of learning and his attain-
ment of learning was the wonderful power that President Lund
possessed of converting knowledge, learning, scholarship, into
that grace of soul and character which men choose to all "cul-
ture." President Lund was a cultured man. He had cast behind him
many of the disturbing fears of life. He knew that out of con-
tention comes chaos. He knew that peace builds up, and war-
fare destroys. He knew that love serves humanity as the sun
warms the earth. His vision was clear, his gaze steady, his trust
unfaltering and his methods of a character to make men feel
easy and happy. Strong men, passion-torn, left President Lund
calmed and with peace in their hearts. Everywhere about him
lay the results of culture, the priceless end of education.
The essence of culture and, I was about to say, the quintes-
sence of education, is the understanding and the sympathetic
heart. This was President Lund's greatest gift. Those of high
and of low degree laid their troubles before him. He looked
into the hearts of men ; and his judgments were tempered by
his knowledge and understanding of the human heart. I think
that no greater tribute can be paid him than to say that he pos-
sessed an understanding heart.
May I depart just one moment from my subject to say that
President Lund was the accepted leader and counselor of the
great body of honest, hardworking and faithful men and women
who have come, for the Gospel's sake, from the Scandinavian
countries to this blessed land. To these adopted children of
America he was a father in very deed. He understood them;
he understood the isolation that surrounds, for a time at least,
every man who leaves his mother tongue, the traditions of his
PRESIDENT ANTHON H. LUND. 79
childhood, and in a new country adopts a new language and .i
new mode of living. Those among us of Scandinavian origin will
miss sorely the good counsels and the sympathetic understand-
ing of President Anthon H. Lund.
I trust, my brethren and sisters, that the many lessons that
might be drawn from the life of President Lund may, by tongue
and by pen, be carried down through many generations ; so that,
among our people, education, culminating in culture, and yield-
ing understanding hearts, may be our portion. President Lund
was a rare man — one of a generation. We are grateful to God
that we have had his presence. We thank God that he left us
President Lund as many years as he did, to serve us and to guide
us.
To the family, in this hour of trial, may I simply say that their
great comfort will come in the consciousness that they are being
prayed for and sympathized with, by a great people. May God
bless them and bless us, I ask it in the name of the Lord Jesus
Christ. Amen.
PRESIDING BISHOP CHARLES W. NIBLEY.
It has been very rare, indeed, when we have witnessed in
this state such an outpouring of people as we see on this occa-
sion. It has been rare, indeed, that we find such an outpouring
of sympathy from people of all classes" in the state as we find
today, who are extending their heartfelt sympathy to the wife
and family of President Lund. He was beloved hj all — "Mor-
mon," Jew and Gentile. In all the state of Utah, or indeed, in
all the country wherever he was known, I do not think he ever
had an enemy. If he ever did, I never heard of such a thing.
He was the one man whom I have known in my life that I could
say this of. So that, alone, is something worth saying and some-
thing worth remembering of a man. Even those who once were
of our faith, but who have left the Church, as we say sometimes
too harshly, apostatized from the Church — even among that class
you will find friends, all friends so far as I have ever heard, of
President Anthon H. Lund, and that, too, is very rare in our
history and in our life. So that this was an exceptional man, a
true man, a most precious and lovable man. His life was gentle,
and the elements so mixed in him that Nature might stand up
and say to all the world, "This was a man !"
A violin solo was rendered by Prof. Willard Weihe.
ELDER B. H. ROBERTS.
It is said that the best possible commentary on any system
of religion is the commentary of a blameless life. Such a com-
80 PRESIDENT ANTHON H. LUND.
mentary President Anthon H. Lund has supplied to that sys-
tem of reHgion which constitutes the faith of the Latter-day
Saints. For in so far as it is given to mortal man to Hve a
blameless life, I believe his life was blameless. That is the
heritage President Lund has bequeathed to the Church. It is
something enduring. It will belong to the Church for all time.
It is a sacred heritage ; and when scoffers shall challenge our
faith, our most effective defense will be to say: by its fruits
let it be judged: and then we shall point to the long list of
saintly lives it has produced, prominently among which will for-
ever stand the name of Anthon H. Lund.
Naturally you will expect me to speak of our dearly beloved
brother from that point of view obtained of him in my most
intimate relationship with him ; and this, of course, as most of
you know, is in the relationship of Church Historian and Gen-
eral Church recorder.
It will perhaps be a matter of both passing and future sur-
prise that President Lund, so scholarly both by reason of his
learning and temperament, has published no books of history
bearing his name, though historian and general Church recorder
since 1900 until now, a period of 21 years. But that will be no
matter of surprise to those acquainted with the other strenuous
activities of his life — in business, in legislative service to the state,
in educational activities, both in Church and state, and more
especially in his great missionary work within the stakes of
Zion and in foreign lands — in his native land and adjacent coun^
tries ; throughout Europe, and in Palestine and Syria.
President Lund's work in the Historian's office was that
of supervising the work of others rather than in that of per-
sonal authorship; but that he was richly endowed with natural
and acquired gifts that pre-eminently fitted him for his office,
all who have had the pleasure to labor with him in the historical
and recording department of the Church, well know. His was
peculiarly the temperament for such a position. He was conserv-
ative, and therefore safe, as surely as historian, of all things,
must be. Open minded he was, and therefore capable of weigh-
ing the important things that enter into the historian's work. Also
he was of a judicial temperament — the first essential. I should
say, in an historian; for he it is who must pass judgment upon
the deeds of men, and assay the values of events. Patient he was
up to the point of being marvelous in that, as I who often tried
his patience very well know.
To note another essential element of the historian, President
Lund loved truth for its own sake, and had confidence in its ulti-
mate triumph. It was most fitting therefore, that in the song
service of this occasion we opened with that most splendid of
PRESIDENT ANTHON K. LUND. 81
i
our hymns, "O Say What Is Truth?" which at once both pro-
pounds a question, and gives the greatest known exposition of it.
Also it is fitting that I should speak of President Lund's love
of truth, as an element of an historian's essential qualification,
and as constituting the most valuable assets of a man's char-
acter — ^love of the truth, which is greater than to know the
truth.
I pray you now consider how great are these several qual-
ities that may justly be ascribed to our friend and brother:
Conservativeness, which assures safety;
Open-mindedness, which welcomes thorough investigation ;
Judicial temperament, which insists on right judgments;
Patience, which can wait on time to work out justice and
gives right perspectives to facts ;
And lastly, love of truth, which makes for accuracy and
crowns all these shining qualities with glory ineffable !
Such the mind-qualities which President Lund brought to
his duties as Church historian and general Church recorder. It
was my pleasure to be closely associated with him daily while
revising the matter for a six volume journal history of the
Church. In that work we carefully checked up with original
manuscript sources of information, and with previously published
documents and reprints of parts of our Church history. This as-
sociation, continued daily through several years and gave me
abundant opportunity to learn of his qualifications as an historian
and to appreciate the characteristics I have here enumerated by
seeing them tested daily in our work.
In all his associations in the historian's and recorder's office,
as I have noted it in the case of others, and experienced it in
my own case, his course was ever marked by uniform kindness,
courtesy, consideration and good will. And speaking now in be-
half of the whole staff of the department of history and record-
ing, I feel free to say that each member of that department feels
that in the demise of President Lund, he has lost a personal
friend, whose character was a guarantee of peace and good will
to all who had the pleasures of working under his fatherly
direction.
And now one moment for a broader view of our friend, for
I knew him in other capacities than as an historican. I knew him
in his relationships with men, and as a judge in their present
day affairs and problems and at one time in connection with the
late Elder F. M. Lyman, sat with him on the judgment seat in
a long and intricate case involving serious matters. This remem-
brance brings me to the saying of the Psalmist, when he sought
to pay highest tribute to God by exclaiming in a very ecstasy of
adoration — "Justice and Judgment are the Habitation of Thv
82 PRESIDENT ANTHON H. LUND.
Throne !" And I declare unto you, O Israel, that these character-
istics were dominant in the life and work of President Lund. And
surely human character does then show likest God's when it can
be said that justice and judgment have been dominant in the
life of a man.
"Who shall ascend into the hill of the Lord ? Or who shall
stand in his holy place? He that hath clean hands and a pure
heart ; who hath not lifted up his soul unto vanity, nor sworn
deceitfully. He shall receive the blessing from the Lord, and
righteousness from the God of his salvation."
This is the heritage of our brother and friend.
During the days intervening between the demise of our
friend and now, I have repeatedly asked myself the question,
was President Lund the product of our peculiar religious faith?
Or would he have been such a man as he was in any event?
Was he a product of "Mormonism?" or was he one chosen and
sent into the world to help to produce "Mormonism?" I shall
here make no attempt to answer that question. Most likely,
however, they — the faith and the man — acted and re-acted upon
each other. But of this I am certain : that in the new dispensation
of the Gospel that makes up our Christian faith, President Lund
found the true atmosphere of his soul, the element native to his
spirit, and lived and moved and had his being therein to his com-
plete earthly joy.
For one of ten times ten thousand others, I thank God for
the life of President Lund. I account it a high privilege and
honor to have known him, and to have labored with him.
Peace to his memory ; God blessed forever more — Amen and
Amen !
James H. Neilson sang "If With All Your Hearts."
PRESDENT HEBER J. GRANT.
As you are all aware. President Lund was the president of
the Salt Lake temple. Before moving to Salt Lake City he was
the assistant to the president of the Manti temple and has spent
many, many years in temple work. We will now hear from one
of his associates in the Salt Lake temple, Elder Joseph Fielding
Smith.
ELDER JOSEPH FIELDING SMITH.
I esteem it as a great honor to have this privilege of saying
a few words on this occasion, although my heart is very much
touched. During the past twenty years I have been very closely
associated with President Lund, in the historian's office, in the
PRESIDENT ANTHON H. LUND. 83
Genealogical society and in temple work. All that has been said
of him IS true— and much more could be said. Nor would we
be able to say all, should we stay here for many hours and re-
late the good things regarding him and his character. It is
needless for me to repeat those things which have been said
As you have heard just now from President Grant, Anthon H
Lund has been engaged for many years not only in the interest
of those who are living, but in the interest of those who are
dead labormg diligently for their salvation ; for, according to
the Gospel as it has been revealed, we have been granted the
privilege of acting for those who are dead and laboring in their
behalf that they likewise may receive the Gospel, wherein they
did not have the opportunity of receiving it while dwelling in
the flesh. His interests went out not only to those who dwell
upon the earth, but to those who were beyond the veil. Many
hours, many days, many years of his life were spent in their in-
terest : and now I am satisfied that there are many who will re-
joice on the other side, because of the goodness of his heart and
that which he has done for them. For the past ten years he has
been the presiding officer in the Salt Lake temple. There he has
received the love of all the workers for they have learned to
love him, because of his integrity, his faithfulness, his purity of
heart, and all the other good qualities which have here been enu-
merated.
In conclusion I desire to read a tribute from the pen of Elder
George H. Bnmhall, to President Anthon H. Lund:
"A pole star of unfailing light,
A_ sunbeam with no scorching heat,
A citadel protecting right,
A mercy plea at justice's feet.
"A treasury of wisdom's lore,
A telescope of meed,
A key to cumulation's door,
A needle's eye to greed.
"To seeds of truth rich virgin soil,
To ship of state a rudder,
To passion's wave a cruse of oil
To Nature's hand a lever."
DR. JAMES E. TALMAGE.
Unnumbered thousands have known of or heard of Anthon
H. Lund. A smaller number, nevertheless great, have had the
blessing of his personal acquaintanceship. Fewer, yet still many,
have known him in the ordinary sense of the term ; and a smaller
■ rircle — in which I feel that I am honored with a place —
nner cii
84 PRESIDENT ANTHON H. LUND.
have known him as well as one mortal man may know another.
We have traveled together by land and sea. We have eaten
and slept, we have laughed and wept, and prayed together. But
in all these intimate relationships he was the leader, I the priv-
ileged follower ; he the teacher, I the pupil ; his the truly masterly
mind, and mine that of the humble disciple.
Glad am I to remember, in this solemn hour, that m the
freedom of brotherly intimacy I have told him, face to face, of my
high regard, esteem, and affection. I have not waited until I
would stand before the beflowered casket as now I stand, to
pay, in part at least, the tribute that was in my heart. In hun
was' an unusual combination of gentleness with a firmness that
was inflexible in defending the right. He was truly a gentleman,
and verily a gentle man.
For over a third of a century our friendship was close. 1
have been drawn unto him, and seemingly he welcomed my
presence. When by ourselves, he and I spoke without reserve,
for we understood each other. After conversation or consulta-
tion—always uplifting to me, helpful and strengthening; for to
be in his presence was to breathe the purer air of his high, noble
and ennobling thoughts— I have put my arms about him and said
"Brother Lund, I love you," and his response was always equally
affectionate.
I stood by his bed during the last half hour of his life in
the body. I know that as the earthly light was growing dim, he
knew that he was passing, and I knew that he knew, as well as
any human being has been permitted to know, where and why he
was going. He has gone through no triumph of evil powers man-
ifested in death, but verily through the call of the Lord. He
knew, I repeat, where he was going, for he had studied long and
earnestly and had received the inspiration that brooks no doubt
as to conditions in the hereafter. My sympathies and condolences
are not for him because he has gone, for blessed was his passing,
and blessed is his present state. He is an exemplification of the
power of God restored to earth in this dispensation.
When he sat as a presiding officer his rulings were always
couched in the gentlest and kindliest terms ; but as to finality they
were stronger than though voiced in thunder tones. He honored
his priesthood, and therefore those who came under his influ-
ence honored him and the priesthood he bore. He knew to what
exalted rank he had been called, and he honored God, and re-
o-arded as sacred every duty connected with that high ministry.
He exercised authority in the spirit of love, forbearance, and
charity. , , . ,
On this occasion my heart goes out to those who remain, tor
blessed though they be in being his— as his they are and shall
PRESIDENT ANTHON H. LUND. &5
l:)e— nevertheless this hour is one of pain and sorrow unto them.
I think of his beloved companion, Sister Lund, who has been a
help meet for him during his active life, and I trust that the
united faith and prayers of this vast congregation shall ascend
to the throne above in her behalf, and in behalf of the posterity
of this, one of God's greatest and noblest servants sent to earth.
I feel that he lives with us and will continue to be with us
through the influence he has exercised, which was always for
good. And in the great purposes of God for the hereafter He
can trust the man whose earthly garment is here before us, with
responsibility, for he has been proved and found to be pure gold.
May the Lord be with us who remain, and help us in the
several degrees that may be in harmony with our diversified lots
to follow after him. I pray in the name of his Master and ours,
Jesus Christ. Amen.
ELDER ORSON F. WHITNEY.
A certain English nobleman, after reading a book of poems
produced by a fellow countryman, passed this comment upon it :
"It has no fault — or I no fault can spy ;
It is all beauty, or all blindness I."
I could almost imagine that book of poems to be a record
of the words and deeds of President Anthon H. Lund. He was
a true type of the Christian gentleman, an ideal Latter-day
Saint.
What is it to be a Latter-day Saint? It is to have an unfalt-
ering faith in Jesus Christ as the Son of God and the Savior
of the world. It is to throw one's soul into the cause of Christ
and labor unselfishly for the salvation of men and the honor
and glory of God. It means also a firm faith in the divine
mission of Joseph Smith, the prophet presiding over this Gospel
dispensation, and the consecration of one's self to the great
work that is destined to prepare the world for the glorious com-
ing of the Lord.
And what is it to be a gentleman — a Christian gentleman?
It is to practice the principles taught and exemplified by our
Lord and Savior, to endeavor to square one's life by his teachings.
It is to live the golden rule and do unto others as we would that
they should do unto us. Gentility does not consist in wearing
costly clothing, nor merely in a show of polite manners. It is
kindness of heart, chivalry of soul. A real gentleman is con-
siderate of others, a friend to the friendless, mindful of the aged
and infirm, tender towards women and children, treating all
men fairly, respectful to authority, and reverential towards God.
86 PRESIDENT ANTHON H. LUND.
All this can be truthfully said of President Anthon H.
Lund.
An anecdote is related of Sir Philip Sidney, a noble English-
man of the sixteenth century. He lay mortally wounded on the
battlefield, suffering that intense thirst which always comes to
one in his condition — one who has just been shot. They brought
him some water to drink, but as he was about to partake of it and
assuage his burning thirst, he caught sight of a poor common
soldier lying on the ground a few feet away, dying, almost at the
last gasp, and looking with longing eyes upon the cooling liquid.
Waiving it back from himself, the wounded knight said : "Give
it to him; his need is greater than mine." Someone has said,
and said truly, that Sir Philip Sidney was never so much a
gentleman as then.
Anthon H. Lund would have done the same thing; for he
also was a gentleman, a Christian gentleman, like that model of
unselfish chivalry.
Oh, there is so much to say, and no time in which to say it !
I loved this good man, and I believe he loved me. I loved him
because he was always kind and courteous — not only to me, but
to all. His was not the kindness that lavishes itself upon a few
favorites, or upon kindred and friends alone. His big heart beat
for the whole human race, living and dead.
I would not flatter him. He was not the only good man.
There are others just as true, just as faithful, just as worthy
of our confidence and esteem ; but none precisely like him
whose name was Kindness, and whose acts and utterances were
all generous and charitable. If I were called upon to write his
epitaph I would be tempted to paraphrase those beautiful lines
of Lord Byron's, with which he closes his monody on the death
of Richard Brinsley Sheridan:
Long shall we seek his likeness — long in vain,
And turn to all of him which may remain,
Sighing that nature formed but one such man,
And broke the die in molding Sheridan.
At this point Prof. J. J. McClellan played an organ solo:
"Nearer My God to Thee," and President Grant read a telegram
of condolence from representatives of the Idaho stake. Presi-
dent Charles W. Penrose was then announced as the next speaker.
PRESIDENT CHARLES W. PENROSE.
"Nearer My God to Thee," we have just heard on the organ,
in music, but not the words. They are both very dear to me, and
I feel in my heart that that is the position now occupied by our
•departed friend and beloved brother, Anthon H. Lund, who has
gone from our presence and our gaze ; but he has not gone from
existence. He is in a sphere, as we believe with all our hearts,
PRESIDENT ANTHON H. LUND. 87
which is nearer to God than that in which we live in the flesh.
We can be very near to God while we dwell in mortality, and that
was proven in the life and experience of Brother Anthon H.
Lund. We do not believe that when he departed that was the end
of his being. We believe that that noble spirit, many of whose
great qualities have been touched upon here this afternoon, only
in a slight way when we realize just exactly what kind of a man
he was and is, lived near to God while here. Also that we can
live pretty near to God while we dwell on the earth, if we have
faith in God ; and that kind of faith was in the heart and bosom
of my dear friend and your dear friend, Anthon H. Lund, He
lived near to God, not that his noble spirit departed from the
body to talk with God, but the Spirit which proceeds from the
presence of the Father to enlighten mankind, concerning the
Author of their being, and His will concerning them, was with
him day by day.
I know something of him by being closely associated with
him in the work of the presidency with our beloved brother,
Heber J. Grant, and before him, with President Joseph F. Smith.
I was intimately associated with Brother Lund in the presidency
of both these men of God, and I know that he lived under the
influence of that divine Spirit by which we can draw near to
the Author of our spiritual being and by which we can know
something about ourselves, where we came from, what we are
here in the flesh for, and where we are going to in that which
we often call "the great hereafter." Brother Anthon H. Lund
had the inspiration which comes from God, by which he lived
and moved, day by day, and which was exemplified in those
noble traits of character about which we have heard. I can
endorse, and do endorse, everything that has been said concerning
the greatness of soul of Anthon H, Lund. I not only lived with
him and labored with him, but as has been expressed by some
of my brethren, I loved him and he loved me; and I have the
great consolation of knowing that he appreciated me as I ap-
preciated him.
We were not the same kind of beings exactly. He was calm,
quiet, methodical, sometimes lymphatic, and I am naturally hasty,
quick, liable to be irritated, very sensitive in all my being, but
he was calm and quiet and possessed all those nobilities of soul
which have been briefly portrayed here today. But yet we were
united, although in some things we were a little opposite in our
nature and character; but we were not opposite in faith. We
were not opposite in our endeavors to build up the kingdom of
God, so far as our authority extended. We were united in spirit
and in act. I thank God for my association with him, for many
years, in the flesh, and I hope I shall be found worthy of being
88 PRESIDENT AXTHON H. LUND.
associated with him and beings of Uke character when I too de-
part into the world that is beyond the veil.
My first intimate acquaintance with President Anthon H.
Lund, although I had known something of him before, was in
the year 1885 when, in company with President Daniel H. Wells,
who was then presiding over the European mission, and I was
there also on a mission, we traveled through Scandinavia ; and in
Copenhagen, I met Anthon H. Lund and became well acquainted
with him for the first time. We traveled together in Sweden
and Norway and had many splendid meetings with the Saints in
those countries. They venerated Brother Lund. That was not
his first mission there; he had labored in the ministry there be-
fore coming to this land. He was really the idol of the Scandi-
navian people and after being more closely associated with him
in later years and being in his society, I knew that he was be-
loved, not to say idolized perhaps, by people of all races and
countries that came to the presidency for advice and for help on
ir.any occasions. "He was beloved," as our hymn says, "beloved
by all." I do not know that I ever heard anybody speak an evil
word of Brother Lund, or ever say anything against him or his
character or his doings. He was so loving and loveable that
everybody sought his close acquaintance when they could have
the privilege of enjoying it ; and the poorest of the poor, no matter
what country they came from, (but sometimes I thought espe-
cially, if they were Danish), could come to him and he would
listen to their tales of woe and give them advice and counsel and
comfort and send them away rejoicing. God was with him all
the days of his life, so far as I know anything about them.
Several years later I traveled with him through Scandinavia
and also witnessed again the devotion of the people, the Latter-
day Saints particularly, of those countries, to Brother Anthon H.
Lund. It was a blessing to them that he was chosen of the Lord
through his servant, to take a prominent place in the direction
and government and affairs of the Church. He was so well fitted
for the post, and particularly, as I have remarked, to people of his
own country and race, but as the servant of the Lord, he was
the servant of the people. They had his faith and his hope and
his charity, and those great gifts that have been spoken of here
today were exemplified in him to the full, so far as human beings
could have them. He had faith, full faith, in a true and living
God. He had true faith in Jesus of Nazareth as the Son of
God, the Redeemer of the world, the only begotten of the Father
in the flesh, our Savior. He believed in him fully. He believed,
too, in the Holy Ghost, the messenger from the Father and the
Son. He believed in all the doctrines of the Church revealed in
latter days through the Prophet Joseph Smith ; and here I must
PRESIDENT ANTHON H. LUND. 89
occupy a few moments in expressing briefly what I mean by
that : :
He believed the origin of man to be from Deity. He believed
that the spirit of man was the son or daughter of God, bom
before coming into mortality, coming into the world after a de-
sign and for a purpose. He believed that when the spirit left
the body it preserved its identity in the sphere to which it moved,
and that that was a moving forward and upward, preparing for
greater things, to come nearer to God and having closer com-
munion with Him, but not at once going back into the divine
presence, in the place which we call Heaven. "Our Father who
art in Heaven" dwells there, and Jesus Christ went to Him, but
not until tlje proper time after his departure from the earth.
Well, Brother Anthon H. Lund believed in the sphere between
death and the next movemet upward, for he believed fully in the
doctrine of the resurrection from the dead. When I sat by his
bedside on the morning of his departure and witnessed his life
slowly ebbing away, it made a very profound impression upon
me, and to some extent a depressing effect. I saw him departing
quietly into the great beyond, this dear soul with whom I had
been so closely associated, day after day, in counsel — we two
together attending to the business of the Church in the absence
of President Grant, when he was away, and with him when he
was here ; and day by day for years we were together, in health
or sickness, in joy, in peace. We enjoyed each other's company
and attended to the business of the Church with a faithfulness on
his part that will stand to his credit forever and ever. For I
believe that a record is kept on high of the acts of men, and he
will receive the reward for his great and noble efforts on the
earth.
In subsequent years, when I was taking charge of the Eu-
ropean mission, he came over on a visit with Sister Lund and
his lovely daughter Eva, and we traveled through the Scandi-
navian countries as far north as Christiania together. Then
Brother Lund and I went across the country to Bergen, where we
transacted some important business in relation to the Church.
He and his folks returned, and with Brother Andrew Jenson
I sailed farther northward, as near as we could get to the north
pole. In all these visits I had with Brother Lund I learned
to appreciate those noble qualities that have been touched upon
here, briefly, this afternoon. He was indeed a grand and noble
man. He was a man of God, he was a servant of the Most
High, and he lived for the truth and labored for the truth. He
has gone to his rest. Is his body in that casket? Yes. But, is
Anthon H. Lund there? Not by any means. Anthon H. Lund,
with all those noble qualities exhibited through the flesh, lives
90 PRESIDENT ANTHON H. LUND.
and loves in the sphere to which he has gone ; and when the
resurrection day shall dawn he will be alive and remain after,
"in the morning of the first resurrection." The elements that
composed that body lying in the casket, are eternal. He be-
lieved in that doctrine revealed through the Prophet Joseph.
"The elements are eternal." They can be organized and dis-
organized, but they remain ; they are imperishable. That which
was before unorganized and has been organized, can be organ-
ized again ; and the resurrection of the dead is simply the restora-
tion of those fundamental particles that composed the human
body and belong to each other, refined, beautified, glorified,
made lovely after the image of the Son of God who is "the resur-
rection and the life."
I bear this testimony today because I know that if Brother
Lund were here he would like to have it spoken of. He believed
in these doctrines, perfectly; and I bear witness that they are
true, and I do it for him, for his sake on this grand occasion. It
is a grand occasion to see all these friends of our dear brother
gathered in this tabernacle to do honor to his memory. He has
left a noble family. I have been acquainted with most of them for
a long time. Six noble sons will be the pallbearers on this oc-
casion. Grand men, thank God that he has left such men, and a
beautiful daughter, one of the most lovely of spirits that I have
ever met with. And his wife, his dear wife, she traveled with
him on his last visit to Europe, and I had an opportunity of learn-
ing something about her splendid character. May God bless her
and revive her and heal her and comfort her and relieve her from
pain. Now may the blessings of Almighty God rest down in
power upon every one of his posterity, and may he know of their
integrity, may he learn of their faithfulness, may he learn oi
their success. They have every prospect of success, each one
in his own particular sphere, and they are all able and strong
physically and mentally, and they will do credit to his memory,
I am sure. Now may his peace be with them and abide in their
home and in all that shall come from them, that the generations
which are to come may rise up and call him blessed whom
we honor here today.
There is no time for me to extend my remarks. I beg your
pardon if I have exceeded the time limit. I rejoice in my asso-
ciation with this great man. I rejoice in the fact that I know
that he loved me, and as I have said before that he appreciated
me. As I sat there at his bedside when he was gently slipping
away, and held me gently by the hand a long time, and kept
pressing it, bidding me farewell, I did not understand his words
but some of those around me, more familiar with him, his daugh-
ter and one or two others, they understood he was speaking of
I
PRESIDENT ANTHON H. LUND. 91
his admiration of me. That was a great consolation to me. He
declared that "every minute of our association" had been pleas-
ant to him. I can say the same in regard to him, and I men-
tion it now because it is in my heart and I feel thankful for it.
I feel thankful for my close association with so obedient, kind,
merciful, and charitable a soul as Anthon H. Lund. He was
always, in his music, on the soft pedal ; he was always on the
kind side ; he was full of forgiveness and mercy. These were
with him, as well as justice and righteousness and truth. God
bless his family and all pertaining to him, and God bless all this
congregation gathered here today, guide us by the good spirit
that he had when he was here on the earth with us, and may we
emulate his noble qualities and be able to fit ourselves so that
"in the sweet by and by," we may go where he is, associate with
him again ; and when the resurrection day shall dawn, that we
also may come forth in the first resurrection and inherit thrones,
dominions, principalities, powers and eternal lives for ever.
Amen.
PRESIDENT HEBER J. GRANT.
I can endorse most heartily all of the splendid tributes that
have been paid here today to President Anthon H. Lund. My
association with him as been as intimate, I believe, as it is pos-
sible for mortal men to be associated together. He came into
the Council of the Quorum of the Apostles at the time that Wil-
ford Woodruff, George Q. Cannon and Joseph F. Smith were
sustained as the First Presidency of the Church. Each of the
remaining apostles, nine of ithem, and their counselor, Dan-
iel H. Wells, were asked to write the names of three
men upon slips of paper to send to the Presidency as
to whom they would like to fill the vacancy caused by these
three men being chosen to preside over the Church, and each
and every one of those ten men, without consultation with each
other, put the name of Anthon H. Lund on their slips of paper.
From that day until today I have never heard a word, I have
never seen an act, I know nothing either in public or private
of the labors of Anthon H. Lund, but what has been worthy in
every respect of a Latter-day Saint, worthy in every respect
of a disciple or an apostle of the Lord Jesus Christ, to which
office he was called. While I was in Japan President Lorenzo
Snow passed away, and I said to my associates : "If President
Joseph F. Smith shall choose as a counselor the wisest, the best
informed, the most level-headed man, the one that in my judi^-
ment has the greatest fund of information and the most remark-
able memory of any man in the Council of the Twelve Apostles
to be one of his counselors, he will choose Anthon H. Lund ;"
92 PRESIDENT ANTHON H. LUND.
and it is needless to say that I was delighted when the news
came that Brother Lund had been chosen.
One of the noblest traits of character in all the world is that
of serenity, capacity to control one's feelings, and I believe those
of us who are impulsive, who are hot-headed, who often have
occasion to regret our hasty words, naturally admire men who,
so far as we know, never say anything that there is any necessity
to regret. Anthon H. Lund was wise in all the walks of life ; in
every position in which he was placed, whether in the educational
line, in connection with the presidency of the Latter-day Saints
university, whether as a regent of the state university, whether as
the head of the Religion Classes of the Church, the head of two
different temples, or one of the apostles, president of the
Scandinavian or the European mission, or one of the Presidency
of the Church, the chairman of the executive committee of a
large business institution, no matter in what place or position
Anthon H. Lund was ever placed, as near as I can judge with
the limited ability with which God has endowed me, he measured
up to the responsibility of that position. I appreciate the fact
very fidly that each and every member of the Council of the
Twelve Apostles, that each and every member of the seven presi-
dents of the seventy, that not only the presiding bishop, who has
spoken, but both of his counselors and the patriarch of the
Church, who is absent from us, would each have been delighted,
had time permitted, to bear testimony of his individual love and
esteem for and confidence in this man, the same as those of us
have done who have been given the privilege of speaking here
today. Upon occasions of this kind I sometimes regret that we
do not have more time, that we are not educated to give more
time to the expression of our feelings. There are so many things
that come into our minds that we would like to say.
In answer to a prayer, a revelation was given to the Prophet
Joseph Smith, while incarcerated in Liberty jail in Missouri,
stating, in part, that no power on earth can withhold the spirit
of the living God from flowing to those who serve him. We are
also told in that revelation that man might as well stretch forth
his puny arm to stop the Missouri river in its decreed course' as
to hinder the Almighty from pouring down knowledge from
heaven upon the heads of the Latter-day Saints ; and God did
pour down knowledge from heaven upon the head of this man,
from the time he was a mere child when he embraced the gospel,
to the day when he was called home to a glorious reward. We
find recorded in the 76th section of the Doctrine and Covenants
that those who serve God, who believe in Jesus Christ and are
baptized after the manner of his burial, and who serve God, that
they shall become even as Gods; and all those wonderful prom-
PRESIDENT ANTHON H. LUND. 93
ises, contained in the 76th section of the Doctrine and Covenants,
will be fulfilled upon the head of Anthon H. Lund.
In that marvelous prayer and revelation, section 121 of the
Doctrine and Covenants, the Lord says :
"No power or influence can or ought to be maintained by
virtue of the priesthood, only by persuasion, by long suffering,
by gentleness and meekness, and by love unfeigned ; by kindness,
and pure knowledge, which shall greatly enlarge the soul."
No living man ever fulfilled the obligations of the priest-
hood and exercised the priesthood more perfectly in compliance
with the word of the living God, as given to the prophet in
Liberty Jail than did Anthon H. Lund.
I feel that the time has expired. Each and every one of
us who has spoken here today would gladly have occupied the
entire time telling of the nobility, of the integrity, of the devo-
tion, of the humility, of the serenity, of the absolute justice,
honesty and truth of this man whose remains lie before us. May
God comfort and bless the heart of his bereaved widow. May
he bless and inspire his sons and his daughter to emulate his
example, to follow after the same, that they may have everlasting
joy in the presence of God and our Redeemer with their beloved
husband and father, is my prayer and I ask it in the name of
Jesus Christ. Amen.
The choir then sang "The Lord's Prayer," music by B. Cecil
Gates, dedicated to Professor A. C. Lund, director of the Taber-
nacle choir.
The benediction was offered by Bishop Franklin S. Tingey
of the Seventeenth ward, Salt Lake City.
At the graveside in the city cemetery the Elite quartet sang
"Jesus, I My Cross Have Taken" and the dedicatory prayer was
offered by President Rudger Clawson.
Prior to the services the body lay in state in the tabernacle.
During this time organ music was rendered by Professors J. J.
McClellan, Edward P. Kimball and Tracv Y.' Cannon.
CHILDREN OF ANTHON H. LUND.
All Born at Ephraim, Utah.
Anthony C, b. Feb. 25th 1871 m. Cornelia Sorenson.
Henry C, b. April 13th 1873 m. Julia A. Farnsworth.
Sarah Herbertha, b. June 19 1875 d. March 30th, 1876.
Herbert Z., b. Jan. 17th 1877 m. Emma Jensen
Canute, b. Sept. 9th 1879 d. Dec. 13th 1890.
Othniel R., b. Feb. 27th 1882 m. Mabel Hall.
A. Wm., b. Aug. 10th 1886 m. Josephine Brown.
Geo. Cannon, b. March 5th 1891 m. Helen Stilwell.
Eva Ann, b. April 11th 1893 m. Herbert J. Barnes.
94 BRIGHAM YOUNG GENEALOGY.
i
BRIGHAM YOUNG GENEALOGY.
Compiled by Susa Young Gates and Mabel Young Sanborn.
(Continued from page ji.j
18. Brigham^ Young II, (Brigham,* John,^ Joseph,^ William,^)
Second son of Brigham Young and Mary Ann Angeli
Young, was born 18 Dec, 1836, in Kirtland, Ohio. He
was one of the Twelve apostles of the "Mormon"
Church, having been ordained to that position by his
father, 9 Oct., 1868, and holding it until his death, 11
Apr., 1904, He married first, Catherine Curtis Spen-
cer, daughter of Orson and Catherine (Curtis) Spencer,
born 2 Oct., 1836, in Middlefield, Hampshire Co., Mass..
Children of Brigham^ Young II, and Catherine
Curtis Spencer Young:
i. Alice Roxy, b. 7 Aug., 1856, Salt Lake City, m. Charles R.
Hopkins, 7 Feb., 1876; children: (1) Catherine, b. 2
Feb. 1877, S. L. City, Utah, m. Jack Mitchell; (2) Elliott
Richard, b. 8 Sept., 1879, Frisco, Ut., m. Ella ; (3)
Ruth Miller, b. 4 Feb., 1882, Frisco, Ut., ni. Edward
Spackman, d. 1918; (4) Florence Alexander, b. 15 Oct.,
1884, Ogden, Ut., d. 17 May, 1885; (5) Charles Lawrence.
b. 3 May, 1886, Ogden, Ut., d. 23 Apr., 1887; (6) Alice
Young, b. 26 May, 1890, Butte, Mont.; (7) Curtis Ros-
well, b. 4 Jan., 1895, Butte, Mont.
53. ii. Brigham IH, b. 29 Dec, 1857.
54. iii. Howard Orson, b. 12 Dec, 1859.
55. iv. Lawrence Henry, b. 17 Aug., 1861.
V. Mabel Alexandra, b. 3 Jan., 1865, Liverpool, Eng., m. (1st)
Charles Paul Held, b. 21 June, 1864, Geneva, Switz. Chil-
dren : (1) Catherine Marie, b. 29 Jan., 1891, d. 19 July,
1918, m. Clarence Rosville McFarland. children : (a)
Robert Paul, b. 5 Dec, 1910, (b) Marjorie. b. 21 Sept.,
1912, d. Apr., 1913; (c) Clarence II, b. 3 Apr., 1914;
(d) Jane, b. 3 Oct., 1915; (e) Margaret Spencer, b.
1 Aug., 1917, all in Seattle, Wash. (2) Charles Paul II,
b. 9 Apr., 1893, m. Madrid Cox, 15 Apr.. 1916; (3) Jean
Clayton, b. 11 Apr., 1895; (4) Larm-ence Bernard, b. 7
Jan., 1898; (5) Alice Mabel, b. 24 Dec, 1903; Charles P.
Held, d. 28 Oct., 1906, she m. (2nd) Edward Long, no
issue.
56. vi. Joseph Angell II, b. 15 Aug., 1866.
57. vii. George Spencer, b. 27, Apr., 1868.
viii. Florence Ellen, b. 4 Feb., 1871, m. (1st) Robert S. Bradley,
children: (1) Richard, b. 1891, Salt Lake City, d. about
BRIGHAM YOUNG GENEALOGY. 95
1916, m. Mae Howe; (2) Marjorie, b. 26 Dec, 1893, Salt
Lake City; (3) Wayne, b. 9 Apr., 1899, Salt Lake City;
m. (2nd) George B. Brastow; m. (3rd) Chas. A. May.
58. ix. Eugene Howe, b. 6 Oct., 1872; d. 2 Apr., 1903.
X. Catherine Curtis, b. 10 Jan., 1875, d. 27 Aug., 1902, m. (1st)
Harry Jennings, children: (1) Priscilla, b. 5 Nov., 1895,
Salt Lake City, Utah, m. Arthur Taylor in 1914; (2)
Helen, b. 5 June, 1899, Salt Lake City, m. Mr. Weidmon,
1919.
xi. Cora Aurelia, b. 8 July, 1879, Salt Lake City, m. James
Rogers 1 June, 1898; children: (1) Jay Alexander, b.
6 Sep., 1901; (2) Denton Spencer, b. 9 Nov., 1905; (3)
Catherine Janet, b. 1 Jan., 1920.
Brigham^ Young II, m. 1857 Jane Carrington, daughter of Albert
Carrington, one of the Twelve apostles of the "Mor-
mon" Church. She was born in Hamilton, Wis., 25
Feb., 1840; d. 11 Nov., 1905.
Children of Brigham^ Young II and Jane Carring-
ton Young:
59. i. Albert Carrington, b. 10 Oct., 1858.
ii. Mary M., b. 11 Dec, 1861; Salt Lake City, m. John Lewis
May, 29 Oct.. 1887; children: (1) Jean L., b. 26 July,
1888, Salt Lake City, m. Kate Clare Young, daughter of
number 25 in this Genealogy, 4 June, 1917, children (a)
Jack Young, b. 11 Mar., 1919; (b) Virginia, b. 23 Sept.,
1920; (2) Enid, b. 11 Feb., 1891, Salt Lake City, m.
Eugene Bush, 11 Feb., 1915, children: (a) Eugene, b.
21 Sept., 1915 ; (b) Bonnie May, b. 21 Aug., 1917.
60. iii. John Washington, b. 16 Oct., 1864.
iv. Luna, b. 18 Sept., 1868, Salt Lake City, Utah, m. J. Hal. Moore,
19 Dec, 1884; children: (1) Leland Stanford, b. 17
Sept., 1885, Salt Lake City, m. (1st) Sarah E. Brown,
3 Dec, 1906; (2nd) Nadine Barrett 8 June, 1915.
V. LuTiE, b. 25 Apr., 1870; Salt Lake City, m. Erin Brockbank, 12
Sept., 1890; children: Arden Howard, b. 24 Sept., 1894.
61. vi. WiLLiARD, b. 4 Apr., 1874.
62. vii. Emerson,
viii. Gay, b. Salt Lake City, d. infant.
Brigham^ Young II, m. EHzabeth Fenton, b. 1836 at Jacobstown,
Burlington Co.. New Jersey; daughter of Samuel Fen-
tOn and Henrietta (Mount) Fenton; she d. a number of
years ago.
Children of Brigham^ Young II and Eli^yabeth
Fenton Young:
i. Katie Bell, b. 21 Dec. 1868, Salt Lake City, Utah, m. Charles
Hermann Graft, 23 Dec, 1889; children: (1) Mary Belle,
b. 27 Jan., 1891, Salt Lake, m. Paul M. Hirth; (2) Kate
96 BRIGHAM YOUNG GENEALOGY.
Young, b. 5 Dec, 1893, Salt Lake City, m. Dr. Ernest A.
Tripp; (3) Henrietta, b. 26 Oct., 1896, Salt Lake City,
m. Weston H. Young, son of No. 25 in this Genealogy;
(4) Fenton, b. 9 June, 1899, Salt Lake City, m. Ruth
Stoddard Sexton, child: (a) Stoddard, b. 1920. (5)
Helen, h. 2S Sept.. 1903, Salt Lake. d. 1 Feb., 1912; (6)
Whitney Young, b. 9 May, 1907. Salt Lake City,
ii. Henrietta Chohassie, b. 27 Oct., 1874, d. 29 May, 1911, Salt
Lake City, m. Frank Swenson, child: Elizabeth, b. 9
Sept., 1902, Salt Lake City. Utah.
iii. Frank F., b. July 11, 1881; SaU Lake City, Utah.
Brigham^ Young II m. 17 May, 1886, Rhoda Elizabeth Perkins
dau. Jesse Nelson Perkins. She was b. 20 Mar., 1862.
Bountiful. Utah.
Children of Brighani'' Young II and Rhoda Eliza-
beth Perkins Young:
i. Jessie Alice, b. 15 Jan., 1888; Taylor, Arizona, 4 1920, unmd.
Brigham^ Young II m. 7 Oct.. 1887; Abbie Stevens, dau. Walter
and Abbie Stevens. She was b. 27 May, 1870, Holden,
Utah.
Children of Brigham^ Young II and Abbie Stevens
Young:
63. i. Walter S., b. 10 July, 1888.
ii. Klea, b. 8 Apr., 1891, Colonia Juarez, Mexico, m. 28 Dec,
1909, Lehi Junius Foutz, children: (1) Walter Junius,
b. 28 Sept., 1910, Fruitland, San Juan Co., New Mexico;
(2) Klca, b. 15 June. 1912, San Juan Co., New Mexico;
(3) Stuart R., b. 30 Aug., 1915, Farmington, San Juan
Co., New Mexico ; (4) Stanley, b. 9 Sept., 1917, Farm-
ington, San Juan Co., New Mexico.
iii. Klara, b. 7 Dec, 1894, Fruitland. San Juan Co.. N. Mex., m.
22 June, 1917, Silas Levell Cheney, b. 11 Jan,. 1893;
children: (1) Douglas Levell, b. 2 Apr., 1918, Salt Lake
City, Utah; (2) Bruce Young, b. 23 Jan., 1920, Provo,
Utah,
iv. Gladys, b. 8 Nov., 1896, Fruitland. San Juan Co., N. Mex.,
m. 17 June, 1920, George Chester Knight, b. 25 Apr.,
1893, Kamas, Utah.
V. Marion, b. 15 Jan., 1899, Fruitland, San Juan Co., N. Mexico,
vi. Brigham, b. 21 Nov.. 1900. Fruitland, San Juan Co., N. Mexico,
vii. Vera, b. 5 Nov., 1902, Fruitland. San Juan Co., N. Mexico.
Brigham^ Young II m. Helen Armstrong.
Child of Brigham'' Young II and Helen Armstrong:
64. Joseph Angell Moses, b. 20 Mar., 1891.
(To be Continued.)
THE
UTAH GENEALOGICAL
AND HISTORICAL MAGAZINE.
JULY, 1921
THE FIRST PIONEERS AND THE INDIANS.
An Oration delivered at the Pioneer Celebration held in
Emigration Canyon, July 24, ipii.
By Judge Le Grand Young.
We are standing here on historic ground. Here in this spot
64 years ago today a company of stalwart looking men with but
three women camped for lunch and to rest their tired horses be-
fore passing on to that spot which they believed prophetic fore-
sight, and it seemed destiny, had fixed for their future home.
After their short and humble meal was over, they took up their
line of march, and had there been anyone present in the valley
of the Great Salt Lake besides these emigrants, they would have
witnessed an unusual thing. Perhaps there were spectators, but
if so it was the wild wolf or possibly his almost equally wild
and untamed neighbor, the Indian of the desert. The unusual
thing I have above referred to as the wagons and teams of these
same travelers, as they emerged from what seemed to be the side
of the mountain and were now slowly wending their way across
the then sunburned waste that separated what has been since
known as Emigration Canyon, from the little stream of water
now called City Creek that meandered its way in its bed over
the parched and cracked land that is now the site of Salt Lake City.
The few savages that perhaps might have witnessed this
then strange sight, could they now tell their stor}^ would say
that the emigrants that accompanied these moving wickiups made
their first camp, forming their wagons in a circle, in a spot not far
from where now stands the city and county building, or to be
more exact, on the bank of that little stream above mentioned
about 20 rods east of the junction of Main and Third South
Streets.
98 THE FIRST PIONEERS AND THE INDIANS.
The Indians would also tell us that these newcomers were
not idle fellows ; on the contrary, for they soon fell to work di-
verting the little stream from its ancient channel and spreading it
over the dry hard earth so that a plow could be made to pene-
trate its hardened surface.
The Indians were at that time numerous in this region. The
two great tribes, of this intermountain basin, the Utes and the
Snakes, had been and still were at war. The white men of whom
we are now speaking well considered the situation. Many of
them had been raised in an Indian country and some of them
knew well the Indian character ; and they all well knew that if
hostilities were kept up between these warring tribes that these
few emigrants would be either forced to abandon their new home
or stand the chance of many of their number being massacred and
possibly all annihilated. So that every encouragement looking
toward peace was given to these Indians. Brigham Young, of
whom President Millard Fillmore once said, "knew more of the
Indian character than all the rest of us put together," was the head
and front in these peaceful negotiations. He it was who talked
with the head men of both of the tribes, and he it was who had
the good sense not to side with either faction, but to maintain a
strict neutrality and judicial position between both. It was he
who made the laconic but wise observation that it was cheaper,
as well as far more humane, to feed the Indians than to fight
them. So with these statesman-like views as his guide he invited
the Indians to counsel with him, he gave them of the white man's
scanty supplies the things that the Indians most prized. In this
way and most of all by proving to them that he was always
their friend, and that they could implicitly rely upon his word,
Brigham Young soon became to these Indians the great white
chief and in time of trouble their main adviser.
Thus by this influence these two waring nations had been
induced to cease hostilities and to come together in a mutual meet-
ing upon that half neutral ground upon which is located Salt Lake
City, to make terms of settlement and finally to smoke the pipe
of peace. At the time of this meeting the wickiups of the Snake
Indians were on the north branch of City Creek, near what is now
called the Temple block; while the Utes were camped on the
south tract of that stream near the place on which now stands the
city and county building.
Late in the day, along in the autumn of the year the chiefs
and head men of the Indian nations began to gather at the place
that had been designated for the purpose of making terms of
peace. A large circle was formed by the Indians in the open
air, no wickiup being large .enough to accommodate this numer-
ous gathering. Washakie, the great war chief of the Snakes, at
\
THE FIRST PIONEERS AND THE INDIANS. 99
that time a stalwart Indian of about 35 years, with Bear and
several other minor chiefs accompanied by numerous warriors,
young and old, decked in their native war paint, with feathers and
plumes, occupying the north part of the circle, while the Utes
lead by Ovapah, corrupted by the whites into the name of
Walker, with Peteetneet, Wanship, Timpanogos, Tintic and oth-
ers .of the Ute warriors, dressed in the same warlike manner, oc-
cupied the south side of the circle. Ovapah, or as the whites
called him. Walker, was without doubt the boldest and prob-
ably the ablest Indian in this intermountain region. He had in-
vaded the homes of the warlike Sioux and the dread Cheyenne
and in a pitched battle conquered them in the land of their own
campfires ; he had beaten and practically annihilated the adult
members of the Piyead tribe and taken captive and sold into
slavery their children. He fought with the Navajos in his own
desert land and crossed their desert and invaded southern Cal-
ifornia going into the very homes of the ranchers driving away
their horses and killing their cattle, until his name was a baf-
ror in that country. So strong was their enmity against him and
so bitter their remembrance that upon the arrival of the white
men in this then Mexican territory, these same California ranch-
men offered a reward of $1,000 for Walker's scalp. He had now
been at war with the Snake Indians, and after a long and sangu-
inary but doubtful conflict, was now, contrary to his instincts,
about to smoke the pipe of peace.
No other influence but that of Brigham Young or some other
powerful character could ever have induced this wild son of the
desert to have entered into any kind of meeting where peace was
its object. Washakie, the Snake chief, while a brave and resolute
man, was not so desperate a character or so inclined to bloody
deeds as was his great enemy, the Ute chief, so the main difficulty
had been and was to get the latter to meet the former on this oc-
casion. When this important and solemn ceremony was about to
begin, a little episode took place that, but for certain conditions,
would have brought this peaceful meeting to a bloody close. A
young Ute Indian, a sort of a fighting chief whom the white men
called John, because they could not remember his Indian name,
came into the peace circle a little late. The entrance on the east
was close by where Washakie and Walker were sitting. As John
passed, his buckskin hunting shirt was blown aside revealing a
tomahawk hidden in the skirt of his shirt. Washakie spied this
forbidden weapon, and from his seat like a flash jumped and
seized the tomahawk and threw it over into the sagebrush as far
as he could. In an instant every warrior was on his feet and in
an excited manner loudly talking and gesticulating; Walker and
Washakie among the rest, the latter exclaimed, 'The next time he
100 THE FIRST PIONEERS AND THE INDIANS.
does it, I bury it in his head." Had they been armed, a bloody
battle would have ended this intended pacific gathering. Luckily,
however, the rules of peace or rather of war had not been violated
except by this one impetuous young Indian, and he had to smother
his rage and chagrin and the rest of |the U^e tribe their wounded
pride. This for the reason that the rule was inexorable that no
warrior could appear in an assembly the object of which was to
smoke the pipe of peace, with any kind of a weapon on his person.
This being the rule the violator could receive no less punishment
than ithat which had been inflicted. Indeed, it is to be wondered at
that Washakie did not bury the hatchet in the Indian's skull, as
he threatened he would do, if such an act was repeated.
After the excitement incident to this scene had passed away,
the Indians again assumed their sitting posture on the ground
and with the pipe burning the mountain larb, by the Indians used
in the place of tobacco, commenced its peaceful round, beginning
with Washakie, thence down the side on which the Snake In-
dians sat, then back to Walker and down to the last Ute Indian,
No one spoke, not a sound was made but a dignified, not to say,
sullen silence prevailed. After this solemn ceremony was over, the
Indians betook themselves to their wickiups and to their night's
repose.
This was the final, the last gathering on this neutral ground
of those children of the desert. This ended their long war and
proved to be all that the white man hoped, the beginning of the
■end of Indian warfare in this country.
Before entirely leaving these Indians, it might be of some
interest to you all to spend a few minutes more upon the lives of
those two leading actors in this Indian drama.
The facts are that the history of nations is but little more than
the lives of a few important individuals. What would the He-
brew nation be without its Noah, Abraham, Jacob, Moses, David,
Isaiah, Jeremiah and a few others of the great men of Israel?
What would Greece he without Homer, Eschylus, Sophocles,
Plato, Aristotle, Alexander and a few more like names? Where
would be the interest in Rome with Julius Caesar, Virgil, Brutus,
Cato and that class left out? And so we might, had we the
time, go through every leading nation and eliminate a few names
and the lives of these nations would be uninteresting; possibly
with such names left out the history of these nations never would
have been written.
In our own nation if we were to strike from its records the
names of Franklin, Washington, Jefferson, Adams, Monroe,
Hamilton, Madison, Lincoln, Emerson, Hawthorn, Lowell and a
few dozen more, our history would not be worth reading. So,
too, with our savage nations though little can be said for or of
THE FIRST PIONEERS AND THE INDIANS. 101
them, that little is simply a history of their leading men. And this,
too, because there is a mystery that hangs over these Indian na-
tions and for that reason, if no other, the lives and habits of the
few names we have, are, and always will be important.
Washakie went on to a reservation and died there. He be-
came an object of pity as have been many of his white brethren
by the use of too much alcohol. He was a man of a good deal
of character; a large, powerful man, and in a hand to hand en-
counter he probably would have been much too much for his great
enemy Walker. Buit when it came to handling a body of men or
leading an Indian fight, Washakie was no match for the wily
Ute chief. Waiker died about 1855. He was engaged, it is said, in
a war dance and became greatly excited and struck himself with
such force in the breast that he broke a blood vessel and from the
effect of this he died.
Walker was of a cruel and bloody nature. It is said that
his mother went blind and became quite helpless and a great btir-
den. One night her wickiup took fire and burned. She perished
in the fire and it was generally believed among the whites that
her bloody son or some of her other equally wicked sons, for she
had ten, was the author of her destruction.
The treaty before spoken of is unchronicled and generally
overlooked, but it is not unimportant. Probably no other event in
the early history of this state has borne greater fruits. From the
hour that that silent assembly of red warriors passed that little
token of future peace, there have never been any hostilities be-
tween the Snake tribe and the Utes. They were after that guilty
of many breaches of peace with their white brethren, but none
with each other that assumed any tribal importance.
By this the white people of Utah were relieved of very great
solicitude and anxiety. It was trouble enough to treat with sav-
ages when they were engaged in a general condition of peace with
one another, but when they were on the war path all intervening
temptations either for plunder or for imagined wrongs would
or might induce these warring factions to visit such wrongs on
the unoffending whites. It was difficult enough and dangerous
enough to pioneer a new country infested with savage Indians
when in the best of moods.
As I before stated, this is historic ground. Here, a few
feet from where we stand is the old Indian trail that led to what
was known as Fort Bridger and before Bridger went there prob-
ably generations before it was known as the trail that led to the
Uinta countr}^ and the Crow country, the latter lying further north
and east. It is the same old trail that the fated Donner party and
President Young and the Utah pioneers followed nearly two-
thirds of a century ago ; down Echo canyon, up East canyon
102 THE FIRST PIONEERS AND THE INDIANS.
over the Big mountain and then over Little mountain, the latter
not far east from where we are today.
Over this historic road for years and years came the great
trains of emigrants on their way to the golden shores of California
and just below here in Salt Lake City these same emigrants
camped to rest their weary teams and to refresh themselves from
their long and tiresome journey. On this road passed great
schooner wagons, those great white ships of the western desert,
carrying their loads of merchandise for the wants of the people
that had made this territory their home. Here, too, passed the
weary handcart men and women on their way to what they hoped
and believed to be a veritable Zion, and here too came the pony
express galloping by with little bags of precious mail on its way
ro the Pacific ocean. Here, too, came that great army of the
United States, dragging their cannon and munitions of war that
they had pulled more than 1,000 miles, the remnant of which
same army passed back over this same trail to the nation's de-
fense, that nation so sorely in peril and that too through the action
of some of the same men who were active in sending the army to
this then territory. After all these years, well might we pause
here, well might we ask, where are those emigrants whose faces
were turned toward the setting sun, who camped for a few short
days to rest from their long and tiresome journey before again
taking up their line of march to the golden sands of California?
Where are the drivers of those great prairie schooners loaded
with the chosen merchandise of eastern lands? Where are those
brave men and noble women who risked all for their religion's
sake, who pulled handcarts or drove oxen over a thousand weary
miles of the dry and dusty plains of Colorado, Wyoming and
Utah? Nay, most of all, where are those brave men and braver
women that pioneered this country, who faced hardship and
threatened starvation in this dreary sagebrush wilderness, and
by their industry and courage made possible all that we now en-
joy. We might wait in silence, but the answer in every heart is
that with a few exceptions they are entombed in the graves and
sepulchers of mortality.
But a few years ago came a change over this old pioneer road.
Through great work at immense expense a road was built through
the adjoining canyon on the south and some further north, and
while these roads were longer, they were less difficult. This new
road south of here constituted the general highway of the people
of Salt Lake City to the east for very many years, then eventually
a railroad reached this territory, the iron horse made his appear-
ance on those great iron rails. These have become our navigable
rivers, doing away with all old ways of travel, leaving this old
canyon to comparative solitude.
THE FIRST PIONEERS AND THE INDIANS. 103
Years rolled on, the old emigrant trail and pioneer road was
overgrown with new young timber and was almost forgotten.
Indeed, Emigration Canyon seemed to remain only in name.
Thousands of our citizens had never been in it, boys and girls
had grown up to manhood and womanhood in the state of their
nativity at a distance of but a few miles from this old trail who
had never seen it or had never been in the canyon through which
it passed, and know nothing of its early history.
And now there has another change come upon this old his-
toric ground. The electric railroad has been built connecting the
city with this pioneer canyon, bringing its places of resort, its cool
mountain airs, within easy reach of every hamlet in Salt Lake
Valley and the soltiude of this old canyon is again broken by the
call of men and women, the merry laugh of children, and by the
whistle of the passing trains that hourly ply between the head
waters of this canyon and Salt Lake City. With all this history
back of it, what may we not look for in this beautiful place ? What
is its future ? What may it become as time rolls on and the great
city beneath it grows into a metropolis. May we not promise for
this canyon something worth while? Is it too much to say that
ir shall become the summer home of thousands? Shall the dream
of old man Killion, who lived at the foot of little mountain, be
realized when he said that he saw the future and that this canyon
should be the home of thousands, and gardens and the trees should
be their husbandry? Will Salt Lake City be what the late Brig-
ham Young is claimed to have said it should be when he declared
that its center should be where Liberty park stands and Big Cot-
tonwood should be a suburb? Will it not be what Chas. Francis
Adams said it should become, the greatest of intermountain cities
and equal to any west of Chicago. Let us hope that these pre-
dictions are to come true, and let us be among those who are ready
to help make them. As was once said by the then mayor of Salt
Lake City, some twenty years ago: "This is the best climate in
the world, the best location in America. We never experience
very cold winters and if too warm in summer our canyons with
their cool nights are within a day's reach." He might have added
had he lived until now, "an hour's ride."
Your humble friend cannot boast of having traveled in
foreign lands, he has not seen the vine clad hills of Normandy,
nor has he seen the sunsets in Southern France, nor has he gazed
upon the verdure of old Italy, nor traveled upon the bosom of
the classic Rhine. But he has traveled considerably in his own
native land, than which surely there is none greater, and as he
stood one evening on the mountains just east of Salt Lake City
looking westward over the beautiful valley of the great Salt Lake,
just as the declining sun sunk into the bosom of the dead sea of the
104 THE FIRST PIONEERS AND THE INDIANS.
west, throwing its golden light in gorgeous splendor into the
fleecy clouds far above in that ever changing horizon, covering
with glory and gold yon gray haired giants of the Wasatch, he
thought then he had never before witnessed such a beautiful sight
or a more inspiring scene.
A country with our lakes, our beautiful valleys, our great
mountain ranges and our life giving canyon air, our mineral and
agricultural wealth, has a right to speak of its natural re-
sources. And no country^ in so short a time with no greater popu-
lation has produced greater men or nobler and more beautiful
women. And with all these advantages, and being within the fold
of the greatest republic the world has ever seen, with freedom's
flag waving over us, may not our state go marching on, doing its
full part in the destiny of this great nation ? May we not predict
that her great principles of human liberty, those principles that
are ever near to our hearts, shall be strong in this mountain state,
and shall be spread wider and wider till the divine principles of
freedom shall find a willing foothold in every downtrodden na-
tion, till all shall say that the principles of which the Americans
are the discoverers are not alone for them, but are the common
heritage of all?
EARLY "MORMON" SETTLEMENT IN ARIZONA.
By Col. James M. McClintock, Arizona State Historian.
An address delivered at the Maricopa Stake Conference, Mesa,
Arizona, February 6, ip2i.
It has fallen to my happy lot to be engaged in the writing
of a volume which will probably bear the title: "Mormon Set-
tlement in Arizona." This volume will soon be published by the
state as part of the official history of Arizona.
The task has been a very pleasant one. It is little less than
remarkable, in fact providential, the way in which this under-
taking has developed. Assistance has come from the Church
offices in Salt Lake City, and valuable service has been rendered
by LeRoi C. Snow, who has devotedly and with great care and
accuracy gathered, filed and indexed much of the data for my
use.
This closer touch with your people has given me even a
broader view of the notable achievements of the Latter-day
Saints. I appreciate this opportunity to personally review some
of these accomplishments before this splendid congregation, some
EARLY "MORMON" SETTLEMENTS IN ARIZONA 105
of whom are numbered among the original pioneers, and many
others the descendants of those noble men and women.
The history of the people associated with the "Mormon"
Church is the history of a people almost wholly agricultural. I
believe that few of you appreciate that members of your Church
settled not only the greater part of the agricultural localities of
Arizona, but actually made the first Anglo-Saxon agricultural
settlement within Arizona. We have a report, entirely outside of
the Church, of the coming of a "Mormon" emigrant party to the
historic old Spanish Pueblo of Tubac, in 1852, and of the stay of
the party at that point for a season, at the invitation of the Span-
ish commandate, for the development of certain agricultural
lands. It is even possible that descendants of this party would
be there today, had Tucson not protested against the appropria-
tion of water alleged to belong to the fields of the Spaniards
farther down stream. Still ahead of any other Anglo-Saxon
settlement is the story of Littlefield, in the extreme northwestern
corner of Arizona, on the site of the frontier settlement of Beaver
Dam, where plows were held by "Mormon" farmers as early,
possibly, as 1863, when Henry W. Miller was called to head a
missionary settlement on the Virgin.
In passing, it might be interesting to many of you to make
statement of the fact that, counted as people of Anglo-Saxon
derivation, the "Mormons" were first in the agricultural settle-
ment of Wyoming, Utah, Idaho, Nevada, Colorado and southern
California.
"Mormon" settlement was widespread in the harsh days that
followed the exodus from Nauvoo. It was interesting to me to
find that one of the honored pioneers of Mesa, George W.
Sirrine, was a passenger on the famous ship Brooklyn, which
sailed into the harbor of San Francisco late in July, 1846, bring-
ing 358 passengers, mainly Saints from New York. This party,
law-abiding and industrious, participated in the changing of
the Mexican hamlet of Yerba Buena into the new city of San
Francisco, and true to type, established the agricultural colony
of New Helvetia, in the San Joaquin valley.
In this connection, let me interpolate that the settlement of
San Francisco, away back in May of 1776, was by a company
of Spanish soldiers and farmers from Tubac, Arizona, led by
Captain Juan Bautista De Anza, who, the previous year, had
broken the first road from Sonora into California.
The southern California settlement referred to was that of
San Bernardino, made in 1851, by about 500 individuals from
northren and central Utah, led by Amasa M. Lyman and Charles
C. Rich.- In the purchase of the necessary land Sirrine had an
important part, for he delivered at San Bernardino the first of
106 EARLY "MORMON" SETTLEMENTS IN ARIZONA
the purchase money, brought by him from San Francisco in an
old boot, the mode of carriage due to fear of possible robbery.
Of largest importance in the history of Arizona is the
memorable march of the Mormon Battalion, recruited in Iowa
to aid in the conquest of California, and hurried westward by
the southern route to the Pacific. This battalion broke its own
road from the Rio Grande westward. It entered the present
Arizona at a point near Douglas, passed down the San Pedro
river, leaving that stream not very far from where the "Mormon"
settlement of St. David later was established. It captured Tuc-
son, and rested for a very brief period in the Pima villages,
hardly more than 20 miles southward from Mesa. Then it
marched on, down the Gila and across the Colorado deserts, till
the western ocean terminated one of the most memorable military
expeditions known since the march of the ten thousand of old.
In the membership of this battalion were many who were prom-
inant later in the settlement of Arizona. Among 31 who settled
in Arizona might be named Rufus C. Allen, Reuben W. All-
red, Henry W. Brizzee, George P. Dykes, Edward Bunker,
Christopher Layton, Philemon C. Merrill, James Pace, Henry
Standage and Lot Smith. Dykes, the first Battalion adjutant,
died in Mesa, as did Brizzee and Standage. The last-named
kept a remarkable diary of the expedition, now in the pos-
session of the state historian. Layton became the first presi-
dent of St. Joseph stake. Merrill, the second adjutant of the
battalion, was a member of the party that settled Lehi, near
Mesa, and led later in the settlement of the San Pedro valley.
Lot Smith, one of the historic characters of the Church, spent
much of his life as a missionary among the Lamanites of northern
Arizona^ and by them was killed.
The time of the disbandment of the battalion was the time
of the discovery of gold in California. About a half dozen of the
discharged soldiers were present at Sutter's Fort when the first
golden flakes were found in Marshall's millrace. Some of them
remained for a while, to secure funds that might help the strug-
gling pioneers of Salt Lake valley, but nearly all, within a few
months, turned their backs upon the golden sands, to journey
to their people and to the exercise of their faith — a remark-
able demonstration of the hold that faith had upon them.
I do not know that it is appreciated that in the early "Mor-
mon" State of Deseret was included the whole of the present
State of Arizona. In his all-embracing vision, Brigham Young
saw the establishment of a haven for his people where single
government would include the entire watershed of the Colorado
river, reaching from Montana to Mexico and from the Rocky
mountains to the Sierras with an extension to the southwestern
EARLY "MORMON" SETTLEMENTS IN ARIZONA 107
seacoast that took in the shores of the Pacific from about Santa
Barbara down to San Diego. It was a great vision, well worthy
of the great man who based his plans upon it, but it could not
be made reality.
A very important feature of south-western history, little
known and less appreciated, is the fact that Arizona once owned
what is now the southern part of Nevada. When New Mexico
was ceded to the United States, that territory was Outlined as
having a northern boundary on the 37th parallel of latitude,
reaching westward as far as California. When Arizona was
created out of western New Mexico, this same northern boundary
remained. The northwestern corner of the state was organized
into the county of Pah-Ute, the extreme southern point of pres-
ent Nevada being in the county of Mohave. From Pah-Ute
county to the legislature came a number of distinguished pio-
neers, including Andrev/ S. Gibbons, Oetavius D. Gass and Royal
J. Cutler. Gass and Gibbons in 1868 traveled to the fifth session
of the Arizona legislature, at Tucson, in unique manner, float-
ing from Callville down the Colorado in a 14-foot boat to Fort
Yuma, where conveyance was taken to the territorial capital.
Nevada acquired the section south of latitude ^7 by virtue
of an act of Congress, fully accepted by Nevada in January,
1867. It may be remembered that about the same time Congress
took a 60-mile strip from Utah and added it to Nevada.
Arizona tried to hold possession of the northwestern district
until 1871, in this having the strongest of support from the "Mor-
mon" settlers of the Virgin and Muddy districts. In 1869, the
Utah legislature organized the disputed district as Rio Virgen
county, with Joseph W. Young as magistrate and Royal J. Cutler
as clerk of the court. Considering taxes of the present day, it is
worth mention that the total tax levied for the year was $180.29.
Considering the lower Nevada point as a part of New Mex-
ico, and therefore of Arizona, the first of the faith to make set-
tlement in Arizona were missionaries sent to the Indians in and
around Las Vegas as early as June, 1855. One of these mis-
sionaries was Benjamin Cluff, later a prominent resident in the
Gila valley, but names that are borne by Arizonians frequently
are found in the lists of these earliest pioneers.
In December, 1864, a start was made upon a most ambitious
project, that of providing a new inlet for Deseret, this by way of
the Colorado river. Callville was established by Anson Call,
agent for the Church presidency, and an attempt was made to
make that a port of entry. The trans-continental railroad through
Ogden made this southwestern route unnecessary, so Callville
was abandoned within a few years.
Settlement in the Nevada point, mainly on the Muddy, be-
108 EARLY "MORMON" SETTLEMENTS IN ARIZONA
gan January, 1865, embracing St. Thomas, St. Joseph, Overton
and other villages.
With transfer of the region to Nevada, with added taxes,
and generally unfavorable political conditions, both the Muddy
and Virgin villages were abandoned, the exodus back to Utah
beginning late in December, 1870. At the time, the southern
Nevada point had a Church population of 1,250. The office
of the Arizona historian lately received a veritable treasure —
a large photograph of President Brigham Young and a numer-
ous company, in picnic at the mouth of the Virgin, in March,
1870. During the fall of the same year. President Young di-
rected the establishment of Kanab, and then traveled down the
Paria to the Colorado. It was clearly evident that he was plan-
ning the routes of southern migration afterward taken by his
people in the settlement of the southwest. Arizona has had visi-
tations by all the Church presidents except Joseph Smith and
Lorenzo Snow.
I cannot make more than passing reference to the pioneer-
ing period of northern Arizona, to the work among the In-
dians, led by that matchless old leatherstocking of the west,
Jacob Hamblin, with Ammon M. Tenney, the Gibbons family,
and a score or more of others, who offered their lives, if neces-
sary, toward the betterment of a rude and unappreciative people.
Those expeditions started as early as 1858, when Hamblin was
leader of a party sent to the Hopi Indians, who, it was
claimed, were of Welsh descent. They are not. An especially
notable trip was that of Hamblin in 1862 when he crossed the
Colorado below the Grand Canyon and returned by way of the
Ute ford, 35 miles above the mouth of the Paria. This was the
first journey around the Grand Canyon ever known to have
been made. The last of which we have record was made last
fall by Governor and Mrs. Campbell, in an automobile, on very
much the same route. The road still left much to be desired.
The Ute ford mentioned is the same known as the Crossing
of the Fathers, used in 1776, by the Franciscan friars. Esca-
lante and Dominque, who had started from Santa Fe for Mont-
erey, California, and who, after exploring Utah as far as Utah
Lake, and down the Santa Clara to the Virgin, had turned
back, possibly dismayed by Indian accounts of the dangers that
lay ahead in the crossing of the deserts. It is simply impossible
in a brief address of this sort to recite, even in partial measure,
the story of the hardships and heroism that attended this stage
of southwestern history.
The first definite attempt of the Saints to settle in the valleys
of the present Arizona on any large scale was by the Haight
EARLY "MORMON" SETTLEMENTS IN ARIZONA 109
party from Salt Lake City, which in the summer of 1&73 turned
back from near Grand Falls.
A larger and somewhat sturdier expedition, headed by Lot
Smith, Jesse O. Ballenger, George Lake and Wm. C. Allen,
started from Utah early in 1876, the first party reaching Sunset
Crossing on the Little Colorado, March 23, 1876. There were
established four settlements, best known as Brigham City, Sun-
set, Obed and St. Joseph, but only the last at present has exist-
ence.
The settlement of the Little Colorado moved farther and
farther upstream and had a stem in Snowflake that reached down
into the mountains to the southward and eventually continued
to the Gila Valley. St. Johns has a especially interesting history.
A score of agricultural villages were established above that
point and over into New Mexico. The old sawmill erected at
Mt. Trumbull to secure timbers for the St. George temple, was
brought to a point near Mormon Lake, southeast of Flagstaff,
there to do its part in the upbuilding of the new communities.
The history of the Little Colorado settlements seems to have
been one especially filled with struggles against the ravages
of the river, in which irrigation dams were of little avail.
The larger settlement of central Arizona dates from an ex-
pedition led by Daniel W. Jones that left Nephi in September,
1875, and found a good valley around Phoenix. This same
party passed on to do exploration and missionary work in Mex-
ico. In the following January by the western route, a party of
83, led by Jones, crossed the Colorado and, March 6, 1877,
established the present settlement of Lehi, where much success-
ful work was done toward the conversion of the Indians, Mesa
was founded by Latter-day Saints from Bear Lake County, Idaho,
and Salt Lake County, Utah. They were led by Charles Cris-
mon and George W. Sirrine of California history, and Francis M.
Pomeroy, a pioneer of '47. They arrived at Camp Utah, on
the site of the present Lehi, February 14, 1878, and soon there-
after started the re-opening of a prehistoric canal, through which
water was led to the present Mesa townsite in October, 1878.
About that same time were started the first houses upon the
Mesa, those of the Pomeroys, Sirrine and Chas. H. Mallory.
The townsite was located by T. C. Sirrine in May, 1878,
and there was an incorporation July 15, 1883. The postoffice had
the successive names of Hayden, Zenos and Mesa.
I esteem as personal friends the early presidents of this stake.
Alexander F. McDonald was one of the most remarkable preach-
ers I have ever heard, full of fire and of devotion and energy
in behalf of his people. Chas. I. Robson was a sturdy English
character, who had been proven in the early days of Utah, when
no EARLY "MORMON" SETTLEMENTS IN ARIZONA
he started the first paper factory known in western America.
ColHns R. Hakes, who succeeded to the presidency in 1894,
was a devoted churchman and an executive of very practical sort.
The Gila Valley settlement is one of the few that seems
to have been made without direct instructions from the Church.
The first "Mormon" residents drifted over from Forestdale
and another party came southward from the lower Little Col-
orado, following a report made by three scouts, George Lake,
Andrew Anderson and George Skinner. Its early destinies were
under the charge of Christopher Layton, a man of true pioneer
stamp, eminently well fitted for the task of rough-hewing the
foundation of a western community.
The settlement of practically every "Mormon" community
in the southwest included hardships and privations that would
have been deterrent to any, save people who came backed by a
strong church organization and by a faith of the most substan-
tial sort that included good works in its expression. The plentv
known by the "Mormon" towns of today has been founded upon
poverty and hard work. In every one of them there has been
a vision that was the transformation of the sage brush plain into
a garden. Some of these visions have not come to pass, for
nature herself has prevented, possibly with the development of
sturdy character that in itself has been an asset to the state. But
in other cases, notably at Mesa, have arisen cities of wealth
and homes of luxury, founded upon this same substantial faith.
The Latter-day Saints of Arizona undoubtedly were wil-
derness breakers — possibly, also, they have, by precept and ex-
ample, served to a degree in breaking a wilderness that may have
needed plowing and seeding for the growth of moral principle
and of civic development.
Appreciation of German "Lessons in Genealogy." In a
letter recently received by Mrs. Gertrude Baird of the Genealogi-
cal Society of Utah from Johannes Lach, Elberfelderst 37, Berlin,
N. W., Gennany, is stated the writer's appreciation of the German
translation of "Lessons in Genealogy" issued by the Genealogi-
cal Society of Utah and translated into the German by Mrs.
Baird. He said that he obtained possession of the book by
chance and had read it through with great interest and profit for
as he say sthe right compiling and recording of German family
genealogies is of great importance to the Church members in that
land . He wishes also to know if any are interested in his fam-
ily of Lach, and if so he would appreciate a word from them.
SOMERSET HOUSE 111
SOMERSET HOUSE.
The following- interesting description of Somerset House,
London, has been sent us by Harold H. Jenson who is doing
missionary work in England :
The genealogical record office of England and Wales is
Somerset House, London, noted the world over as a center
where dates of births, marriages and deaths since 1837 can be
found. The writer had always wanted to visit the place to see
the wonderful index system and manner of record keeping, and
a dreary rainy afternoon found him with many others waiting in
line to see Mr. A. W. S. Cowan, who has charge of the pub-
lic research room. After a long wait a pleasant faced man
greeted me and we were soon in deep conversation.
Mr. Cowan's own story describes best the work of the or-
ganization, which from his conversation was as follows :
"Somerset House now has approximately 137,865,459 en-
tries in the many record books and there is only room enough
left for five more years of records ; then new facilities will
have to be found. The building itself is historic for in olden
days it was the headquarters of the Royal Academy. Later
Joshua Reynolds occupied this very room with students. The
records on file contain all the marriages, births and deaths in
England and Wales since 1837, and even some records before
that time. For instance, the old Quaker records are here, con-
taining the marriage record of William Penn, founder of Penn-
sylvania, the congregation signing as witnesses. We also have
a record of marriages performed by ministers, who in the
Eighteenth century were placed in prison in Fleet street to be
held till they paid their debts. To pay the same they employed
men to solicit trade for them, performing many illegal marriages.
Some of the aristocracy have only these records to prove their
heirship.
"Somerset House came into existence when the Non-con-
formists objected to being compelled to be married in the Church
of England, which alone kept the parish records. Hence by act
of Parliament the central record office was established. At the
present time every registrar's office and church is required by
law to send copies of all births, marriages and deaths to our
office for filing. A triple index is then made in ink, and alpha-
betically arranged. One copy is filed here; one in the British
museum, and one for safe keeping in the vaults. Two dupli-
cate copies are also kept. People pay a shilling a name, filling
out a blank giving their full Christian names and surnames ;
■date of birth, marriage or death and period to be searched in
112 SOMERSET HOUSE
case the exact date is not known. The time must not be longer
than five years. The father and mother's full names are also
given, after which the applicant is assisted by an attendant to
find the name wanted in the index. The attendant then goes into
the vaults and finds out the particulars. Under no considera-
tion is anyone allowed in the vaults, which are guarded day and
night.
"We have found ink more lasting than typewriting there-
fore all our records are in ink, but a new machine has been in-
vented which makes a lasting impression which we now are be-
ginning to use. We are at present completing the indexes of
men killed in the war. The officers' record is already published
in book form. This is some task, as there were 1,000,000 Brit-
ishers killed. You ask, do records always come in on time?
They certainly do, and immediately, as the law provides severe
punishment of negligence. The office is kept going by the gov-
ernment and Bernard Mallet is registrar general. It is interest-
in to note that all records of births are kept in red books, mar-
riages in green and deaths in black. As a touch of humor we say
marriages are in green, because the parties thereto are so green.
Life can also be divided into three great divisions, which we call
'hatches, matches and dispatches.' "
Mr. Cowan was greatly interested in knowing that the
Church had a genealogical society. He said the plan was a
splendid one, and he believed would result in great good. In
fact, he pointed out that the United States needed such an or-
ganization or department, because he said records in America
were practically impossible to get. He declared that at the pres-
ent time thousands of Englishmen were able to get their war
insurance, and bonuses by means of the records kept. Mr,
Cowan said a similar centralization office exists in Glasgow,
Scotland and Dublin, Ireland. He stated that any person desir-
ing names from Somerset House could secure the same by writ-
ing, stating full particulars and enclosing a shilling for every
name, date of birth, marriage or death found. Certified certifi-
cates can be secured for two shillings and seven pence. The of-
fice, he said, would be glad to correspond with anyone.
It was interesting to note the varied applicants who came
from everywhere in search of family records. One old lady had
forgotten the date she was married, and all the research clerk
had to work on was that the lady was about 18 when married,
but the date was found. Another case was a soldier who was
not sure of the date he was born and had only his father's and
mother's name to work on, but by figuring out how old he was,
his query was answered. Courtesy was also found everywhere,
with patience a virtue.
TEMPLE AND TEMPLE BUILDING 113
TEMPLES AND TEMPLE BUILDING.
President Brigham Young was deeply interested in every
phase of temple building and temple work, as was his leader,
the Prophet Joseph Smith. His first thought on entering the
Utah wilderness was about rearing a temple to Jehovah's name.
We have every evidence of that fact. His remarks, as found in
this lesson, will indicate his ideas upon this subject.
President Young said, April 8, 1852, at the general con-
ference, this before any temple was built in Utah :
"Is it not necessary that we should have a temple? Now,
brethren, if you can believe it, I will reveal the truth to you. It
is absolutely necessary that this people should build a temple to
the most high God. What for? it may be inquired. To worship
the Lord in ? No ! Absolutely this is the fact. Have we not here-
tofore built temples, and commenced others? And when these
were built, were they not built for the assembly of the people,
and for the public worship of God? Yes, but this was by per-
mission, that is all. A temple that is built for the priests of the
most high, is built to be occupied by the priesthood, by those
who have the oracles of that priesthood. But it may be inquired
— Are they not built to assemble the congregation in to confess
their faults, and to exhort each other, and partake of the sacra-
ment of the Lord's supper, etc. ?' That is not the design of a
temple, though it may be done in it. The tabernacle is for the
congregation, and the temple is for the priests of the most
high to enter in, and be as pillars, and there administer in the
name of Israel's God, and for the salvation of the living and
the dead ; that is what temples are for. For instance, let me ask
the question here of the elders of Israel — are we now in cir-
cumstances to go forth and redeem our fathers, and our fore-
fathers — to act in their behalf? Now the congregation are lost
at this very reflection, they don't know anything about it ! but if
I reveal the facts in the case to you, then you will know.
"Were we to inquire, where is your baptismal font to begin
the operation? It is to be built for the express purpose of going
down into it to be baptized for your forefathers, for the remis-
sion of their sins ; and without this, not the first step can be
taken. If we cannot take the first step, it would be altogether
improper in undertaking to take the last step. This would just
be like a man standing at the bottom of a ladder, all the time
reaching to the top round, without coming to it in the regular
way by stepping on the first, second, etc. You have got to be-
gin at the beginning. Although we are giving endowments
here, yet if we had enjoyed the privilege that we should have
114 TEMPLE AND TEMPLE BUILDING
enjoyed in the land of our nativity, and liad had the privilege
of building temples, and dedicating them, and of occupying them,
there is not an act of ours but what would have been legal. If
the inquiry should arise, is it by the right authority we act? I
will tell you, it is by the authority of permission ; and if we had
not a house here, and were disposed to take the trouble of going
on these mountains, and there give the endowments, the Lord
would own it, and acknowledge those endowed, and all hell could
not prevail against them. * * * "
President Young remarked, October 6, 1851 :
"The first I have quoted is a question, — shall we commence
to build a temple next spring, in order that we may receive our
endowment more fully? There are many in this congregation
who are aware that we do not give all the endowments, neither
can we, legally, until we build a temple. The endowments we
now give are given merely by permission, as we have not a
house in which to officiate in these ordinances of salvation, that
is legal, though we have got a comfortable place, which we have
dedicated to the Lord, and the brethren who go therein, know
and can bear testimony whether the Spirit of the Lord is there
or not."
Again he said on August 29, 1852.
"When Brother Joseph revealed the great mystery of being
l^aptized for the dead did not a great many of the elders of Israel
think then, 'Mormonism cannot endure; it will be overcome.'
Every item of doctrine Brother Joseph has brought forth had to
meet with opposition from the world."
.\t the general conference. October 6. 1852. President Brig-
ham Young said:
"Joseph received the pattern of the temple in Kirtland,
and said he to me, if this people would do as they are told,
it would be superfluous to have a revelation."
Some people are inclined to doubt the origin of the plan
by which the Salt Lake temple was built, attributing the de-
sign of the temple to this or that man. The following quota-
tions ought to settle that question once and for all :
On February 14, 1853, in the ceremonies attendant upon
the dedication of the temple site. President Young said :
'Tt matters not whether we will be permitted to enjoy the
temple we are about to build, or be driven from it the day after it
is finished ; it is for us to do our duty and leave the event with
our heavenly blather, and let Him do as it seemeth Him good
with His own house.
TEMPLE AND TEMPLE BUILDING 115
"Some might query whether a revelation had been given
to build a house to the Lord, but he is a wicked and slothful
servant who doeth nothing but what his Lord commandeth, when
he knoweth his Master's will. I know a temple is needed,
and so do you ; and when we know a thing, why do we need a
revelation to compel us to do that thing? If the Lord and all
the people want a revelation, I can give one concerning this
temple.
"In a few days I shall be able to give a plan of ithe temple on
paper, and then if all heaven, or any good man on the earth will
suggest any improvements, we will receive and adopt them."
Again from the "Deseret News" of same date, we quote :
"The president briefly recounted many vicissitudes through
which the Church had passed, the difficulties they had had to
encounter in Ohio, Missouri, and Illinois, and how they had
been led by an overruling Providence to this consecrated spot ;
that seven years tomorrow he left Nauvoo, not knowing which
way he should go, only as he had learned by dreams, and visions,
and revelations ; there was a good place for the Saints in the
mountains ; and that when he arrived on the spot where he then
was, he declared that here was the place for a temple, though the
valley had not been explored. Messengers had gone to the
north, to the west, and to the south, to find a better place, but
they had found nothing better." (There were many witnesses
present wiho would have testified to this truth, had they been
called on. — Editor, News.)
At the April conference following. 1854, he said:
"I scarcely ever say much al^out revelations, or visions, but
suffice it to say, five years ago last July I was here, and saw in
the spirit the temple not ten feet from where we have laid the
chief cornerstone. I have not inquired what kind of a temple we
should buld. Why? Because it was represented before me. I
never looked upon that ground, but the vision of it was there.
I see it as plainly as if it were in reality before me. Wait until
it is done. I will say, however, that it will have six towers, to be-
gin with, instead of one. Now, do not any of you apostatize be-
cause it will have six towers, and Joseph only built one. It is
easier for us to build sixteen, than it was for him to build one.
The time will come when there will be one in the centre of tem-
])les we shall build, and, on the top. groves and fish ponds. But
we shall not see them here, at present.
Continuing, he said:
"I do not like to prophesy much, I never do. but I will ven-
116 TEMPLE AND TEMPLE BUILDING
fture to guess, that this day, and the work we have performed on
it, will long be membered by this people, and be sounded as
with a trumpet's voice throughout the world, as far, as loud,
and as long as steam, wind, and the electric current, (note this
peculiar prophecy, and remember that iit was delivered in 1854,)
can carry it. It is a day in which all the faithful will rejoice
in all time to come.
"This I know — there should be a temple built here. I do
know it is the duty of this people to commence to build a temple.
Now, some will want to know what kind of a building it will be.
Wait patiently, brethren, until it is done, and put forth your
hands willingly to finish it. I know what it will De. I am not
a visionary man, neither am I given much to prophesying, but
I have seen this temple in vision."
There was some discussion as to what building material
should be used in the construction of the temple. President
Young's mind was fixed, but he invited the opinion of his
associate brethren.
President Kimball said, October 9, 1852:
"Brethren, shall we have the temple built of stone from
Red Butte, adobies, rock, or the best stone the mountain af-
fords ?
"Motioned, that we build it of the best materials that can
be got in the mountains.
President Kimball said again :
"He asked if we should build the temple, of stone from Red
Butte, adobies, or rock from San Pete. We can build it of the
very best material, for we have union, bone, marrow, and muscle.
I would like to see something nice, and our president is perfectly
able to give us a design of what we want for the Saints to get all
their blessings in."
President George A. Smith said at this same meeting:
"If there is the best stone or the best stick of timber in the
mountains, it should be offered to the Lord. If we build of the
best, the Lord will open the way for it to be got ; but if we
build for the sake of the ordinances and not for worth or beauty
of the structure, it will be a drag; and if we build a splendid
temple, property and everything else will increase in proportion,
the Lord will accept it, nations will revere it, and the people from
the four quarters of the earth will come to receive their endow-
ments. He motioned, that we lay the foundation of the best
stone, and build upon it of the best materials that Desereit will
afford."
TEMPLE AND TEMPLE BUILDING 117
Then President John Taylor remarked in seconding this
motion :
"It would cost more money to build a house of stone than
adobies. He showed that in England and France they fetch their
stone for public buildings from a great distance, and at an im-
mense expense. And if the Gentiles do it, in the name of God
and common sense, I say, we must be a poor, miserable set of
beings, if we cannot do the same. We are going to receive our
washings, anointings, and endowments therein. If we are
cramped in our feelings in building a temple, we should feel
afraid of having cramped blessings. And he seconded Elder
Smith's motion." ^ /
Through the winter of 1855, President Young built an
endowment house in Salt Lake City, in which ordinances for
the living were performed and later some baptisms and mar-
riages for the dead, but no endowments for the dead. With
enthusiasm he stirred the people to labor for the erection of a
temple in Salt Lake City, then one in St. George, in Manti, and
in Logan. He dedicated the temple in St. George, on January
1, 1877, and opened it for the first endowments for the dead ever
offered, so far as is known either in ancient or modern times. —
Relief Society Magazine, Nov., ig20.
[The following extracts are taken from a discoure delivered by
President Brigham Young on the southeast corner stone of the Temple
in Salt Lake City, Utah, after the First Presidency and the Patriarch
had laid the stone, April 6, 1853. — Editor.]
This morning we have assembled on one of the most solemn,
interesting, joyful, and glorious occasions, that ever have trans-
pired, or will transpire among the children of men, while the
earth continues in its present organization, and is occupied
for its present purposes. And I congratulate my brethren and
sisters that it is our unspeakable privilege to stand here this day,
and minister before the Lord on an occasion which has caused
the tongues and pens of Prophets to speak and write for many
scores of centuries which are past.
When the Lord Jesus Christ tabernacled in the flesh — when
He had left the most exalted regions of His Father's glory, to
suffer and shed His blood for sinning, fallen, creatures, like our-
selves, and the people crowded around Him, a certain man said
unto Him, "Master I will follow Thee whithersoever Thou
goest." Jesus said unto him, "Foxes have holes, and the birds
of the air have nests ; but the Son of Man hath not where to
118 TEMPLE AND TEMPLE BUILDING
lay his head." And we find no record that this man followed
Him any farther.
Why had not the Son of Man where to lay his Head? Be-
cause His Father had no house upon the earth — none dedicated
to Him, and preserved for His exclusive use, and the benefit
of His obedient children.
The ark containing the covenant — or the Ark of the Cove-
nant in the days of Moses, containing the sacred records, was
moved from place to place in a cart. And so sacred was that
Ark, if a man stretched forth his hand to steady it, when the
cart jolted, he was smitten, and died. When the Ark of the
Covenant rested, or when the children of Israel had an oppor-
tunity to rest, (for they were mobbed and harassed somewhat
like the Latter-day Saints), the Lord, through Moses, com-
manded a Tabernacle to be built, wherein should rest and be
stationed, the Ark of the Covenant. And particular instruc-
tions were given by revelation to Moses, how every part of said
Tabernacle should be constructed, even to- the curtains — ^the
number thereof, and of what they should be made ; and the cov-
ering, and the wood for the boards, and for the bars, and the
court, and the pins, and the vessels, and the furniture, and every-
thing pertaining to the Tabernacle. Why did Moses need such
a particular revelation to build a Tabernacle? Because he had
never seen one, and did not know how to build it without rev-
elation, without a pattern.
Thus the Ark of the Covenant continued until the days of
David, King of Israel, standing in or occupying a Tabernacle,
or tent. But to David. God gave a commandment that he should
build Him a house, wherein He, Himself, might dwell, or which
he might visit, and in which He might commune with His ser-
vants when He pleased.
From the day the children of Israel were led out of Egypt
to the days of Solomon, Jehovah had no resting place upon the
earth, (and for how long a period before that day, the history
is unpublished), but walked in the tent or Tabernacle, before
the Ark, as it seemed Him good, having no place to lay His
head.
David was not permitted to build the house which he \va<^
commanded to build, because he was a "man of blood," that is,
he was beset by enemies on every hand, and had to spend his
days in war and bloodshed to save Israel, ( much as the Latter-
ay Saints have done, only he had the privilege to defend himself
and people from mobocrats and murderers, while we have hither-
to been denied the privilege.) and, consequently, he had no
time to build a house unto the Lord, but commanded his son
Solomon, who succeeded him on the throne, to erect the Tern-
TEMPLE AND TEMPLE BUILDING 119
pie at Jerusalem, which God had required at his hands.
The pattern of this Temple, the length, arid breadth, and
height of the inner and outer courts, with all the fixtures there-
unto appertaining, were given to Solomn by revelation, through
the proper source. And why was this revelation-pattern neces-
sary ? Because that Solomon had never built a Temple, and did
not know what was necessary in the arrangement of the dif-
ferent apartments, any better than Moses did what was needed
in the Tabernacle. * * *
If Jesus could not lay His head in an unholy, polluted tem-
ple, [meaning the temple in Jerusalem at the time of Christ] how
can the Latter-day Saints expect that the Holy Spirit will take
and abide its residence with them, in their tabernacles and tem-
ples of clay, unless they keep themselves pure, spotless, and un-
defiled?
It is no wonder that the Son of Alan, soon after his resur-
rection from the tomb, ascended to his Father, for He had no
place on earth to lay His head ; His House still remaining in
the possession of His enemies, so that no one had the privilege
of purifying it, if they had the disposition, and otherwise the
power, to do it ; and the occupants thereof were professors in
name, but hypocrites and apostates, from whom no good thing
can be expected.
Soon after the ascension of Jesus, through mobocracy, mar-
tyrdom, and apostasy, the Church of Christ became extinct from
the earth, the Man Child — the Holy Priesthood, was received
up into Heaven from whence it came, and we hear no more of it
on the earth, until the Angels restored it to Joseph Smith, by
whose ministry the Church of Jesus Christ was restored, re-
organized on earth, twenty-three years ago this day, with the
title of "Latter-day Saints," to distinguish them from the Form-
er-day Saints.
Soon after, the Church, through our beloved Prophet Joseph,
was commanded to build a Temple to the Most Fligh, in Kirt-
land, Ohio, and this was the next House of the Lord we hear
of on the earth, since the days of Solomon's Temple. Joseph
not only received revelation and commandment to build a Tem-
ple, but he received a pattern also, as did Moses for the Taber-
nacle, and Solomon for his Temple ; for without a pattern, he
could not know what was wanting, having never seen one, and
not having experienced its use.
Without revelation, Joseph could not know what was want-
ing, any more than any other man, and, without conunandment,
the Church was too few in numbers, too weak in faith, and too
poor in purse, to attempt such a mighty enterprise. But by
means of all these stimulants, a mere handful of men, living
120 TEMPLE AND TEMPLE BUILDING
on air, and a little hominy and milk, and often salt or no salt
when milk could not be had ; the great Prophet Joseph, in the
stone quarry, quarrying rock with his own hands ; and the few
then in the Church, following his example of obedience and dil-
igence wherever most needed ; with laborers on the walls, hold-
ing the sword in one hand to protect themselves from the mob,
while they placed the stone and moved the trowel with the other,
the Kintland Temple, — the second House of the Lord, that we
have any published record of on the earth, was so far com-
pleted as to be dedicated. And those first Elders who helped to
build it, received a portion of their first endowments, or we
might say more clearly, some of the first, or introductory, or
initiatory ordinances, preparatory to an endowment.
The preparatory ordinances there administered, though ac-
companied by the ministration of angels, and the presence of
the Lord Jesus, were but a faint similitude of the ordinances
of the House of the Lord in their fulness ; yet many, through
the instigation of the devil, thought they had received all, and
knew as much as God; they have apostatized, and gone to hell.
But be assured, brethren, there are but few, very few of the
Elders of Israel, now on earth, who know the meaning of the
word endowment. To know, they must experience ; and to ex-
perience, a Temple must be built.
Let me give you the definition in brief. Your endowment
is, to receive all those ordinances in the House of the Lord,
which are necessary for you, after you have departed this life,
to enable you to walk back to the presence of the Father, pass-
ing the angels who stand as sentinels, being enabled to give
them the key words, the signs and tokens, pertaining to the
Holy Priesthood, and gain your eternal exaltation in spite of
earth and hell.
Who has received and understands such an endowment, in
this assembly? You need not answer. Your voices would
be few and far between, yet the keys to these endowments are
among you, and thousands have received them, so that the devil,
with all his aids, need not suppose he can again destroy the
Holy Priesthood from the earth, by killing a few, for he can-
not do it. God has set His hand, for the last time, to redeem
His people, the honest in heart, and Lucifer cannot hinder
Him.
Before these endowments could be given at Kirtland, the
Saints had to flee before mobocracy. And, by toil and daily
labor, they found places in Missouri, where they laid the corner
stones of Temples, in Zion and her Stakes, and then had to re-
treat to Illinois, to save the lives of those who could get away
alive from Missouri, where fell the Apostle David W. Patten,
TEMPLE AND TEMPLE BUILDING 121
with many like associates, and where were imprisoned in loath-
some dungeons, Joseph and Hyrum, and many others. But before
all this had transpired, the Temple at Kiritland had fallen into
the hands of wicked men, and by them been polluted, like the
Temple at Jerusalem, and consequently it was disowned by the
Father and the Son.
At Nauvoo, Joseph dedicated another Temple, the third on
record. He knew what was wanting, for he had previously
given most of the prominent individuals then before him their
endowment. He needed no revelation, then, of a thing he had
long experienced, any more than those now do, who have ex-
perienced the same things. It is only where experience fails,
that revelation is needed.
Before the Nauvoo Temple was completed, Joseph was
murdered — murdered at sun light, under the protection of the
most noble government that then existed, and that now exists,
on our earth. Has his blood been atoned for? No! And why?
A martyr's blood to true religion was never atoned for on our
earth. No man, or nation of men, without the Priesthood, has
power to make atonement for such sins. The souls of all such,
since the days of Jesus, are "under the altar," and are crying
to God, day and night, for vengeance. And shall they cry in
vain ? God forbid ! He has promised He will hear them in His
own due time, and recompense a righteous reward. * * *
Of our journey hither, we need say nothing, only, God led
us. Of the sufferings of those who were compelled to, and did,
leave Nauvoo in the winter of 1846, we need say nothing. Those
who experienced it know it, and those who did not, to tell them
of it would be like exhibiting a beautiful painting to a blind
man.
We will not stop to tell you of the sufferings of widows and
orphans on Omaha lands, while their husbands and fathers were
traversing the burning plains of the South, to fight the battles
of a country which had banished them from civilization, for they
secured the land on which we dwell, from our nation's foe, ex-
posed the gold of California, and turned the world upside down.
All these things are before you — you know them, and we need
not repeat them.
While these things were transpiring with the Saints in the
wilderness, the Temple at Nauvoo passed into the hands of the
enemy, who polluted it to that extent the Lord not only ceased
to occupy it, but He loathed to have it called by His name,
and permitted the wrath of its possessors to purify it by fire,
as a token of what will speedily fall on them and their habita-
tions, unless they repent.
But what are we here for this day? To celebrate the birth-
122 TEMPLE AND TEMPLE BUILDING
day of our religion ! To lay the foundation of a Temple to the
most High God, so that when His Son, our Elder Brother, shall
again appear, He may have a place where He can lay His head,
and not only spend a night or a day, but find a place of peace,
that He may stay till He can say, "I am satisfied."
Brethren, shall the Son of Man be satisfied with our pro-
ceedings this day? Shall He have a house on the earth which
He can call His own? Shall He have place where He can lay
His head, and rest over night, and tarry as long as He pleases,
and be satisfied and pleased with His accommodations ?
These are questions for you to answer. If you say yes, you
have got to do the work, or it will not be done. We do not want
any whiners about this Temple. If you cannot commence cheer-
fully, and go through the labor of the whole building cheerfully,
start for California, and the quicker the better. Make you a
golden calf, and worship it. If you care for the ordinances of
salvation, for yourselves, your living, and dead, if it is not first
and foremost in your hearts, in your actions, and in everything
you possess, go ! Pay your debts, if you have any, and go
in peace, and prove to God and all His Saints that you are w'hat
you profess to be, by your acts.
But if you are what you profess to be, do your duty —
stay with the Saints, pay your tithing, and be prompt in paying,
as you are in feeding your family ; and the Temple, of which
we have now laid the Southeast Corner Stone, will arise in
beauty and (grandeur, in a manner and time which you have
hitherto known or contemplated.
The Saints of these valleys have grown in riches, and abund-
ance of the comforts of life, in a manner hitherto unparalleled
on the page of history, and if they will do by their Heavenly
Father as He has done by them, soon will this Temple be in-
closed. But if you go in for speculation with passers by, as many
have hitherto done, you will not Hve to see the Topstone of this
Temple laid ; and your labors and toils for yourselves and
friends, dead and alive, will be worse than though you had no
existence.
We dedicate this, the Southeast Corner Stone of this Tem-
ple, to the Most High God. May it remain in peace till it has
done its work, and until He who bas inspired our hearts to ful-
fil the prophecies of His holy prophets, that the House of the
Lord should be reared in the "Tops of the Mountains," shall
be satisfied, and say, "It is enough." And may every tongue,
pen, and weapon, that may rise against this or any other Corner
Stone of this building, feel the wrath and scourging of an in-
censed God! May sinners in Zion be afraid, and fearfulness
surprise the hypocrite, from this hour.
LESSONS FROM THE STUDY OF GENEALOGY 123
LESSONS FROM THE STUDY OF GENEALOGY.
By E. Burgess in the Burgess Genealogy.
Genealogy is the registry of generations. This is a dis-
tinct department of knowledge. It is analogous to biography
and history; but it differs from both. Biography is the memoir
of an individual ; and history is the record of persons and events
in general.
Genealogy selects its individual, and gives the names and
statistics of his family in successive years. It begins at the stem
of the tree, and runs off into its branches. It enters the mouth
of the river, and follows back the tributary streams to their
source.
This department of research will be chiefly left to filial af-
fection. Few, except the immediate kindred, can be expected
to feel much interest in the lineage of a particular family. Cur-
iosity can hardly be excited in the stranger, and the love of gen-
eral knowledge does not find itself repaid. The genealogist
must live on dry roots, prosecute his work with little sympathy
from others, and deny himself the hope of any pecuniary re-
ward.
The current of time, how swiftly it flows from the eternity
past to the eternity future. This ocean-stream bears along on
its bosom the generations of men, who, like drift-wood, arc
thrown aside by the force of the current on either bank. The
lessons of wisdom, which may be derived from the study of gen-
ealogy, are not few.
One is an affecting conviction of the brevity of man's earthly
existence. "We all do fade as a leaf." Besides, further, many
die suddenly, as by disaster.
Another lesson is the mutual obligation, which each gen-
eration owes, whether to the preceding or the succeeding. How
imperfect is our estimate of the debt to our father and mother.
Care, nurture, discipline, example and prayer, are elements in
this debt. We are sometimes affected with one item in this debt,
and when we have wiped away our tears, we begin to be im-
pressed with others. But it must be left to our expanded souls
in a future world to comprehend the stupendous thought of filial
duty. The same line of remark may run on to the next gener-
ation.
Another lesson is the guilt of degeneracy. In purity of
blood, in good habits, in sound principles, and in exemplary piety,
•benefits flow down to us from our ancestry. Who can tell what
a loss our children will suffer, if we apostatize in any of these
respects. It is easy for us to speak lightly of strict manners
I
124 LESSONS FROM THE STUDY OF GENEALOGY
and theological speculations, as if there were little connection
between principles and conduct, between religion and morality.
What a sad inheritance does the drunkard or the infidel entail
to his family. Who can depict its guilt!
Another lesson may be read in the power of example, as
perpetuated in families. The child is imitative. One family is
elevated, honest and honorable, and it has been so from time im-
memorial. Another is abject and vulgar, and improvement is
hardly expected. It is said, indeed, that a patrimony cannot be
preserved in a family beyond the third generation, in conse-
quence of the idleness or profligacy of the children. Be it so,
Esau despised his birthright.
Another lesson is the duty to cultivate a fraternal love with
every one. By ancestry or by intermarriage we are all allied
together. Aristocracy is an imaginative idea. The people in the
east and the west, in the north and in the south, are on a level.
The city and the country are the same. We do not know how
numerous and intimate are our bonds of alliance, until we at-
tempt to search them out. No mountain or river can effectually
separate the families and tribes of our race. The mail, laden
with messages of fraternal love, is borne across the continent
or the ocean. During our rebel war, it is not improbable that
brothers, enlisted on opposite sides, have fallen in battle by each
other's hand. Near kinsmen, without any doubt, have met in
deadly conflict. Such a war tends to exterminate even the kindly
instincts of nature.
Another lesson still is the momentous truth, that righteous-
ness exalts a family, no less than a nation. Bad as the world
is, a tribute is paid to virtue. Honesty is the best policy. A
good name is a passport to office and honor. The demagogue
cannot gain the reputation of a statesman, nor will the fraudu-
lent man be instructed with the public treasure.
Such are some lessons, which the study of genealogy can
hardly fail to impress on the mind.
Stake Committee Reports: From the 41 reports received
from the stakes for the quarter ending March 31, 1921, the fol-
lowing totals are taken :
Number of stake committees fully organized, 37; number of
stake committee meetings held, 15,5; number of special ward meet-
ings held on genealogical subjects, 294; numbers of district or block
meetings held for the giving of instructions in temple work and re-
cording, 288; number of families who own and make proper entries
in the L. D. S. Family Record, 4253; number of properly kept tem-
ple records, 1,589; number who are doing some kind of temple work,
6,257; number of family organizations effected, 397; number of ex-
cursions to the temple, 50'; .number attended in these excursions.
3,315.
I
ORIGIN OF WESTERN GEOGRAPHIC NAMES 125
ORIGIN OF WESTERN GEOGRAPHIC NAMES.
Associated zinth the History of the '^Mormon' People-
By Andrew Jenson, Assistant Church Historian.
{Continued from page 48.)
Shevwitts Mountain, or Kaib, was named thus for the
Shevwitt Indians, Shevwitts being the name for tribe and kaib
the Indian word for mountain. The high butte on the mountain
was called Mount Dellenbaugh, in honor of Frederick S. Dellen-
baugh, typographical engineer, on the second trip made through
the Grand Canyon of the Colorado. The country around the
mountain is called Cahra-Shent, which in the Shevwitts language
means plenty of water.
Shonesburg (St. George Stake), Washington county, Utah,
is a small settlement on the Rio Virgen founded in 1862 and
named in honor of an Indian chief called Shones who had en-
gaged in farming on the Rio Virgen, immediately above the pres-
ent site of Shonesburg. He sold out his claims to the Saints.
Showlow (Snowflake Stake), Navajo county, Arizona, is a
small farming settlement of Latter-day Saints situated on the
head waters of Silver Creek, near the base of the Mogollen
Mountains. Before the Saints located in that part of Arizona,
non-"Mormon" ranchmen had established themselves on the
creek, some of whom were addicted to gambling. On one occa-
sion two of them were playing for quite a stake the game of
"Seven-up" or "High-low," and in the course of the play one of
the men said : "Show low" and the game is yours." He did
show low and won; hence the name of the creek (Chowlow) and
subsequently the name of the settlement, which was organized as
a Ward May 13, 1884.
Shumway (Snowlflake Stake), Navajo county, Arizona, is
the name of a small settlement of Saints situated on Silver Creek,
a few miles above Taylor, and was named Shumway in honor
of Charles Shumway, one of the original Utah pioneers of 1847.
Sigurd (Sevier Stake), Sevier county, Utah, is a small farm-
ing settlement situated on the west bank of the Sevier river, seven
miles northeast of Richfield. It is an outgrowth of Vermilion
and was named Sigurd by the post office department in Wash-
ington, D. C, when a post office was established in the new set-
tlement.
Silver (Tintic Stake), Juab county, Utah, is the name of a
mining town in Tintic Valley, thus named on account of the
silver bearing ore found in great quantities in that part of Tintic
Valley. Silver City, is an important mining center and the Lat-
126 ORIGIN OF WESTERN GEOGRAPHIC NAMES
ter-day Saints residing there constitute an organized Bishop's
Ward.
Slaterville (North Weber Stake), Weber county, Utah,
was first settled in 1850 and later named Slater or Slaterville,
in honor of Richard Slater and family who were among the
original settlers.
Slide (Morgan Stake), Morgan county, Utah, is the name
of an industrial town situated near the junction of Lost Creek
with the Weber river, close to the well-known land mark known
as the Devil's Slide on the left bank of the Weber river. When
the branch of the Church was first organized the proximity of
the Devil's Slide suggested the name of the place, but that part
of the name which pertains to his Santanic majesty was dropped,
and the word "Slide" retained. There is now a regular organ-
ized Bishop's Ward at Slide.
Smithfield (Benson Stake), Cache county, Utah, was first
founded in 1859 by Latter-day Saints and named Smithfield,
in honor of John G. Smith, one of the first settlers and the
first presiding' Elder of the place. Smithfield is now divided into
two Wards and is one of the important towns of Cache Valley.
Smoot (Star Valley Stake), Lincoln county, Wyoming, is a
small farming- settlement originally called Cottonwood Creek,
being situated on a creek bearing that name, but later called
Smoot, in honor of Reed Smoot, L'nited States Senator from
Utah.
Snowflake (Snowflake Stake), Navajo county, Arizona, is
the headquarters of the Snowflake Stake of Zion, situated on
Silver Creek (a tributary of the Little Colorado river) in a snug
little valley surrounded by barren bluffs and a desert countr}^
The settlement dates back to 1878 and was named Snowflake in
honor of the late Apostle Erastus Snow and James M. Flake,
the latter being actually the first "Mormon" settler in that part
of Arizona.
Snowville (Curlew Stake), Box Elder county, Utah, is a
farming settlement situated in the so-called Curlew Valley (on
Curlew Creek) and is the headquarters of the newly organized
Curlew Stake of Zion. The settlement was founded in 1871
and named in honor of the late President Lorenzo Snow.
Soda Springs (Idaho Stake). Bannock county, Idaho, was
first settled by U. S. soldiers and Morrisites in 1863 and by Lat-
ter-day Saints in 1870. Prior to the settlement of the place the
locality was known as Soda Springs on account of its mineral
waters which has made the place so well known as a popular
health resort. It was one of the more important points on the
route of travel from the Missouri river to points on the Pacific
coast.
ORIGIN OF WESTERN GEOGRAPHIC NAMES 127
South Cottonwood (Cottonwood Stake), Salt Lake county,
I'tah. was first settled in 1848 and called the Amasa survey,
(Apostle Amasa M. Lyman being one of the head projectors of
the first settlement ) . The settlement was organized as a Ward
in 1849 and named South Cottonwood, it being the southernmost
settlement on the Cottonwood creeks in early Utah days.
South Jordan (Jordan Stake), Salt Lake county, Utah, is
a farming settlement founded in 1859 and organized as a Ward in
1877, named South Jordan, to distinguish it from West Jordan,
of which it was an outgrowth. Both West Jordan and South
Jordan are situated on the west side of the Jordan river. There
vvas also a North Jordan Ward, now called Taylorsville.
South Weber (Weber Stake), Davis county, Utah, was
first settled in 1851 and called South Weber from the beginning,
because of its location on the south side of the Weber river, im-
niecliately below the point where that river enters the open valley
from the Weber canyon on the east. South Weber was the scene
of the Morrisite troubles in 1862, when Joseph Morris and oth-
ers were killed.
■Spanish Fork (Nebo Stake), Utah county, Utah, was
founded in 1850 and is now one of the largest and most iiiiport-
ant towns in Utah valley. Before the advent of the Latter-day
Saints into Utah Valley the stream, on which the town is sit-
uated, was already called Spanish Fork, thus named by the early
American trappers and fishermen in the Utah. Lake because of
the Escalante party having passed through this part of Utah
Valley in 1776. Another stream on the north of Utah Lake was
called the American Fork to distinguish it from the Spanish
Fork. Spanish I-'ork is now divided into four Bishops" W^ards.
besides having given existence to several other Wards which
are outgrowths of the original settlement, such as Palmyra, Le-
land, Benjamin and Lake Shore.
Spring City (North Sanpete Stake), Sanpete county, Utah,
is an important town situated on Spring Creek, seventeen miles
northeast of Manti. It was first settled by the Allreds in 1852
and called the Allred settlement. After a number of Danish
families had located there in 1853, it became known as Little
Denmark ; it was vacated because of Indian troubles later in
1853, but settled permanently in 1859 and called Spring Town
because of numerous fresh water springs which burst forth from
the ground in and about the townsite. Subsequently, as the
town grew, it became Spring City 'and the original branch organ-
ization was organized into a regular Bishop's Ward. Spring-
City was for a number of years the permanent home of Apostle
Orson Hyde.
128 ORIGIN OF WESTERN GEOGRAPHIC NAMES
Springdale (St. George Stake), Washington county, Utah,
is a beautiful little settlement on the Rio Virgen founded in 1862
and named Springdale on account of springs gushing forth from
the hill sides in the little narrow valley in which the settlement is
located. For a number of years Springdale constituted a part of
the Rockville Ward, but become a separate Ward in 1887.
Springfield (Blackfoot Stake), Bingham county, Idaho, is a
growing town on the Aberdeen branch of the Oregon Short Line
Railway. It was perhaps named after Springfield, Illinois, but
some of the older settlers think it was named because large
springs gush forth from the ground in the immediate vicinity
which springs are supposed to be fed from Lost River which
sinks into the ground several miles above. Springfield was or-
ganized as a branch of the Church in 1917.
Spring Glen (Carbon Stake), Carbon county, Utah, was
settled in 1880, and organized as a Ward in 1889 and named
Spring Glen, owing to its beautiful location in a sort of a glen or
cove w^hich forms a part of the Price River Valley at this par-
ticular point.
Spring Lake (Nebo Stake), Utah county, Utah, is a small
Isettlement situated between Payson 'and Santaquin and was
named originally Spring Lake Villa, being situated near a small
lake fed by springs which lies immediately northeast of the set-
tlement. The notorious Indian chief, Black Hawk, of Black
Hawk War fame was buried, at this place, and at an early day
the late Joseph E. Johnson published a small periodical at Spring
Lake Villa.
Springville (Utah Stake), Utah county, Utah, one of the
principal cities of Utah valley, is pleasantly situated on Hobble
Creek and is at present divided into four Bishop's Wards. The
town was first settled in 1850 and called the Hobble Creek set-
tlement from the circumstance that a party of "Mormons," who
on a certain occasion came out to trade with the Indians, lost a
pair of hobbles from their bell horse on the creek. Later the
place was named Springville from the fact that a number of beau-
tiful cold water springs ooze forth from the ground immediately
north of the settlement and at once form a creek of considerable
size, Springville is known as one of the finest towns in Utah.
Sterling (Blackfoot Stake), Bingham county, Idaho, is a
railway town on the Aberdeen branch of the Oregon Short Line
Railway. The name was suggested by Thomas L. Jones, because
of the "sterling" qualities of the soil in that part of the Great
Snake River Valley.
Sterling, the original name of Pettyville, Sanpete county,
Utah. (See Pettyville).
ORIGIN OF WESTERN GEOGRAPHIC NAMES 129
Strawberry Ward (Duschesne Stake), Uintah county,
Utah, is the name of a little settlement scattered along Straw-
berry Creek, a tributary of the Duschesne. The settlement was
named after the creek, which was originally called Strawberry
Creek on account of wild strawberries which grew in the valley
before it was settled by white people.
Sublette (Raft River Stake), Cassia county, Idaho, a farm-
ing settlement situated in the lower Raft River Valley, on the east
side of Raft River, is an outgrowth of the Elba Ward and was
first organized as a branch in 1889 and named Sublette, after
the renowned explorer Milton Sublette, the settlement being on
the so-called Sublette Cut-off.
Sugar (Fremont Stake), Madison county, Idaho, is an im-
portant and growing town situated between Rexburg and Saint
Anthony. It owes its existence to the erection of a sugar factory
in that part of the Upper Snake River Valley which industry has
proven a great benefit to the people, as the soil in that locality is
especially adapted for the successful production of sugar beets.
Sugar is now a flourishing Bishop's Ward.
Sugar House (Granite Stake), Salt Lake county, Utah, is
an important business center and farming district situated on
Canyon Creek adjacent to the mouth of Parley's Canyon. As a
settlement the town dates back to 1848 and the Ward to 1854. It
v/as originally called Sugar House Ward because of an attempt
made under the direction of President Brigham Young to manu-
facture sugar, machinery for that purpose having been imported
to Utah and set up on Canyon Creek in 1854. The enterprise,
however, did not prove a success. The place was organized as
the Canyon Creek Ward February 16, 1849, and as the Sugar
House Ward April 23, 1854. Several new wards have come into
existence as outgrowths from the original Sugar House Ward.
Sutherland (Deseret Stake), Millard county, Utah, is a
farming settlement situated on the left bank of the Sevier river
opposite Delta. It was organized as a Ward in March 15, 1914
and named Sutherland, in honor of George Sutherland, United
States Senator from Utah.
Summerville (Union Stake), Union county, Oregon, is a
farming settlement situated in the north end of Grand Ronde Val-
ley, sixteen miles northeast of La Grande. It was first settled
by Saints in 1892 and organized as a Ward in 1903, named Sum-
merville, the place being considered a beautiful and desirable
place in which to spend the summer months.
Summit (Parowan Stake), Iron county, Utah, was first set-
tled in 1858 and organized as a Ward in 1877 and called Summit
because of its location on the elevated bench or highland whicA
130 ORIGIN OF WESTERN GEOGRAPHIC NAMES
separates the waters falling into the Little Salt Lake on the ease
from those flowing out onto the Escalante desert on the west.
SuNNYSiDE (Carhon Stake), Carbon county, Utah, is a coal-
mining camp dating back to 1899; the Latter-day Saints who lo-
cated there from the beginning were organized as a Ward m
1900. The place was named Sunnyside because of its location on
the south or sunny side of a mountain.
Sunset (North Davis Stake), Davis county, Utah, is an out-
growth of Clinton, and was named Sunset because of its elevated
situation on the west slope of the so-called sand ridge, from which
the beautiful sunsets on the Great Salt Lake can be be witnessed
with great satisfaction.
Sunset (Little Colorado Stake), Arizona, was a temporary
settlement founded by the Latter-clay Saints on the Little Colo-
rado river in 1876. It was abandoned entirely in 1888, because of
the disasters which had visited the settlement repeatedly owing
to the high waters of the Little Colorado river, the settlement
being situated in the river bed. It was named Sunset after the
so-called Sunset Crossing which was established on the Little
Colorado river at an early day before the Saints arrived.
Swan L.\ke (Portneuf Stake), Bannock county, Idaho, is a
small farming settlement situated in what may be termed the
extreme north end of Cache Valley, adjacent to a small sheet of
water, which is a favorite rendezous for swans. Swan Lake con-
stitutes a Bishop's Ward and was formerly a part of the Ox-
ford Ward in the Oneida Stake. It was organized as a separate
Ward May 28, 1911.
Syracuse (North Davis Stake), Davis county, Utah, is an
outgrowth of the South Hooper and Kaysville Wards and was
organized as a separate Ward in 1895. When a bathing resort
was established on the shores of the Great Salt Lake in 1887 it
ws called Syracuse, after Syracuse. New York, and this name was
subsequently applied also to the Ward when it was organized.
(To be continued)
"Happy he who remembers his progenitors with pride, who
listens with pleasure to the story of their greatness, of their deeds,
and, silently rejoicing, sees himself linked to the end of the goodly
chain." — Goethe.
A FAITH-PROMOTING EXPERIENCE 131
. A FAITH-PROMOTING EXPERIENCE.
The following interesting experience has been furnished us
by an .elder laboring in the Western States mission :
"While tracting in Nebraska, in September, 1920, I met a
man who renounced God in every respect. He said 'The only
superior intelligence is divine inflatis, and Christ had received it,
and it was this that made Him such a leader.'
"After some conversation with him I won his confidence,
and through the Spirit of the Lord was able to converse with
him. Upon leaving, he followed me to the gate, and said, 'I
have a record of my ancestors, and I will give it to you if you
will keep it. It contains data such as births, marriage, church
affiliations, and death.' He related several remarkable circum-
stances connected with it, having been led to certain men who
were able to aid him, and states that at one time, under the
promptings of the Spirit, he went to town, and there met a man
from California, who gave him the last name necessary to make
his record complete. He had spent several thousand dollars
in compiling the record, and had no idea why he had gone to
that great expense, or why he was so deeply impressed to do this
work for dead relatives whom he believed had ceased to exist.
"The man was 86 years of age, in good health except for a
crippled hip, the result of a wound received during his service
in the Civil war. His wife died some few years ago, and since
that time he had driven all the members of his family from the
home, because of their religious convictions, his last daughter
having left him about a year ago. He has practically no friends
in the comumnity because of his unkindness, although the neigh-
bors report that his wife was a church member in the city, and
a woman with a wonderful personality and sweet disposition. In
spite of the reputation he had among his acquaintances, he treated
me very well, and gave me a standing invitation to visit him in
his home whenever possible, and although I talked religion to
him during my entire visit, he said, T never had anyone appeal
to me as you have, and I certainly appreciate your company.
If there is a God, may He bless you in your work.' I am grate-
ful to my Heavenly Father for guiding me to this man, and I
know he opened up the way for us to receive this book which
will be the means of the Gospel ordinances being performed for
many who have not had the chance of hearing it in its fullness.
This experience proves to me that the Spirit of the Lord will pen-
etrate the hardest of hearts and the strongest of determined wills,
when he has a mission to perform. This is further evidence of the
fulfillment of the prophecy. The hearts of the children shall
be turned to the fathers.' "
132 BRIGHAM YOUNG GENEALOGY
BRIGHAM YOUNG GENEALOGY.
Compiled by Susa Young Gates and Mabel Young Sanborn.
(Continued from page p6.J
19. John Willard^ Young, (Brigham* John,^ Joseph- Wil-
liam,^) son of Brigham Young and Mary x\nn Angell
Young, was born 1 Oct., 1844, in Nauvoo, Hancock
Co., 111. In his early manhood he was a striking and
magnetic figure in the Pioneer development of the
railway and Postal interests of Utah and the West.
He married first, Lucy Maria Canfield, daughter of
Isaac A. and Pauline M. (Smith) Canfield, born 7 Nov.,
1846, in Livingston Co., N. Y.
Children of John Willard Young and Lucy Maria
Canfield Young:
i. John Willard, II, b. 16 Aug., 1865, d. 20. Nov., 1865.
66. iii. George Washington, b. 22 Feb., 1871.
66. iii. George Wahsington, b. 22 Feb., 1871.
iv. Edith, b. 7 Nov., 1874, Ogden, Utah ; m. 24 Apr., 1895, George
J. Budd, children: (1) Adclbert Ariel, b. 25 Dec, 1895,
d. 8. Nov., 1918, m. Inez Stevenson, 12 June, 1915, chil-
dren : (a) Beverly Bayne, b. 4 Aug., 1917, (b) Adelbert
Ariel II, b. 12 Jan., 1919, d. 28 Dec, 1919; (2) Charles
C, b. 24 Dec, 1897, m Margaret Durrant, 20 Mar, 1920,
child: Richard W., b. 28 Apr., 1921; (3) Lucy Pearl,
b. 24 Nov., 1900, m. Wayne T. Wilcox, 27 Apr., 1918,
children: (a) Lucy Jeane, b. 13 Dec, 1918, (b) Wayne
Thomas II, b 7 July, 1920; (4) Earl Emanuel, b. 29 Jan.,
1905 ; (5) Leroy Howard, b. 22 May, 1908, d. 3 July, 1908;
all children born in Salt Lake City, Utah.
/oHN Willard Young m. Clara Jones, daughter of Nathaniel
V. and Rebecca B. Jones. She was born in Nauvoo,
Hancock Co., 111., 17 Mar, 1844; d. 17 Apr., 1885.
Children of John Willard Young and Clara Jones
Young:
i. Nathaniel, b. 1865, Salt Lake City, d. 1865.
ii. Joseph Ernest, b. 9 Jan., 1869, Salt Lake City, d. 1901, in the
Philippine Islands, in the service of his country.
67. iii. Rudolph Jones, b. 13 Oct., 1870.
iv. Gertrude, b. 17 Nov., 187—, Salt Lake City, d. 9 Nov., 1920,
Oakland, Cal., m. (1st) William G. Hampton, children:
(1) Clara Louise, b. Aug., 1893; (2) Adelaide, b. Feb.,
1895; m. (2nd) George Fred Wright, 5 Apr., 1901, chil-
dren: (3) Gertrude, b. Dec, 1901; (4) Jean, b. 1903;
(5) Mary, twin, b. 1905; (6) Martha, twin, b. 1905; (7)
Alice Angel, b. 1910.
BRIGHAM YOUNG GENEALOGY 133
John Willard Young m, Elizabeth Canfield, b. 28 Feb., 1845,
Dansville, N. Y. ; d. 6 June 1916. She was the daugh-
ter of WilUam Canfield and Eliza J. (Murphy) Can-
field.
Children of John Williard Young and Elizabeth
Canfield Young:
68. i. John Wesley, b. 13 Aug., 1868.
69. ii. Brigham Willard, b. 16 Sept., 1869.
iii. Hooper, b. 13 Mar., 1871, unm.
iv. Earl Canfield, b. 5 Dec, 1872, unm.
John Willard Young m. Christine Damcke, b. 28 Nov., 1860,
in Germany.
Children of John Williard Young and Christine
Damcke Young:
i. Alice, b. 13 June, 1881, Holbrook, Arizona; m. Orin Wood-
bury Jarvis, 5 Aug., 1903, children: (1) George Young,
b. 14 July, 1904, Provo, Utah ; (2) Lucile, b. 1 Dec, 1905,
Provo, Utah; (3) Carl Hamilton, b. 23 Sept., 1908,
Jensen, Utah; (4) Gordon Christian, b. 3 Feb., 1913, Las
Vegas, Nevada; (5) Dorothy, b. 24 Oct., 1915, Logan,
Utah.
ii. Lucile, b. 18 June, 1884, Provo, Utah; m. Wilford Lenzi
McAllister, 3 Sept., 1908, child: Clare Lend, b. 11 July,
1911, Provo, Utah.
John Willard Young m. Luella Cobb, b. 1860, d. 1920. She
was the daughter of James Cobb and Mary Van Cott
Cobb.
Children of John Willard Young and Luella Cobb
Young:
i. John Wilford, m. Mabel Bullen, child: Grace.
ii. Mary, m. Mr. Goulding, child : Mary Merza, b. 1912.
iii. Grace, b. 1886, m.
iv. Lillian, b. 1888, m.
20. Heiber^ Young, CBrigham^^ John,^ Joseph,- William,'^)
son of Brigham Young and Lucy Ann Decker Young
was born in Nauvoo, Hancock Co., 111., 19 June, 1845.
He married 24 Nov., 1870, Vilate Ruth Clayton, daugh-
ter of William Clayton in Salt Lake City. She d.
18 July, 1918.
Children of JJeber Young and Vilate Clayton
Young :
i. Alta, b. 7 Sept., 1871, Salt Lake City, Utah, m. Murray
Charles Godbe, children: (1) Ruth, b. 14 Jan., 1893; m.
Melvin D. Naylor, children: (a) Helen Jane, b. 27 July,
134 BRIGHAM YOUNG GENEALOGY
1916, (b) Charles Laurence, b. 1 Mar., 1918, (c) Marilyn,
b. 14 Jan., 1920; (2) Mary, b. 28 Sept., 1895, m. Lauren
Worthen Gibbs, children: (a) Lauren Worthen II,
b. 15 Nov., 1920; (3) Helen, b. 12 July, 1898, Ogden,
Utah, m. Don Grant Williams, children : (a) Shirley, b.
18 Oct., 1918, (b) Don Grant II, b. 13 Sept., 1920; (4)
Murray Charles II, b. 23 June, 1901 ; children born in
Salt Lake City unless otherwise stated.
ii. Fannie Du Bois, b. 26 Mar., 1874, Salt Lake City, d. 22 Oct.,
1889.
iii. Clint, b. 6 July, 1883, Salt Lake City, Utah, kn. Harry O.
Kraack, 20 Sept., 1919.
21. Ernest Irving^ Young, (Brigham* John,^ Joseph,'^ Wil-
liam,^) son of Brigham Young and Lucy Ann Decker
Young was born 30 Apr., 1851, d. 8 Oct., 1879; m.
Sybilla N. Johnson."
Children:
70.
71.
i. Ernest Irv|ng II, b. 21 Oct., 1872.
ii. Louis, d. married,
iii. James Tyler, b. 24 Mar., 1877.
iv. Leo, d. young.
V. Ray, d. young.
22. Arta D' Crista^ Young, (Brigham,^ John,^ Joseph,- Wil-
liam,'^) son of Brigham Young and Lucy Ann Decker
Young, was born 16 Apr., 1855, Salt Lake City. m.
Susan" Snow, 11 Apr., 1875. She was the daughter
of Erastus and Minerva Snow.
Children of Arta D. Young and Susan Snozi^
Young:
i. Rqsina, b. 24 Feb., 1878, Logan, Utah, unm.
ii. Nellie, b. 26 Nov., 1879, Salt Lake City, Utah, m. Irving
Clarence Emmett, 11 Aug., 1904, children: (1) Nannie,
h. 15 Feb., 1905, Provo, Utah; (2) Nehvyn, b. 27 Nov.,
1909, Ogden, Utah ; (3) Thomas Young, b. 16 Mar., 1912,
Ogden, Utah.
iii. Arta D. Crista, b. 13 July, 1881 ; Salt Lake City, Utah, unm.
iv. Ethel, b. 14 May, 1883, Gentile Valley, Idaho, m. Albert Wil-
liam Jacobs of Rochester, N. Y., 14 Sept., 1905, children :
(1) Berwin Wesley, b. 17 Feb., 1909, Rochester, N. Y.;
(2) Robert Young, b. 7 July, 1915, Rochester, N. Y.
72. v. Fera Snow, b. 14 Apr., 1886.
23. Oscar Brigham^ Young, (Bris^ham* John,^ Joseph,- JVil-
liam,^) b. 10 Feb., 1846, in Nauvoo, III, d. 4 Aug., 1910.
He was the son of Brigham Young and Harriet Eliza-
beth Campbell Cook Young. He m. 1st, Paralee Rus-
sell, child :
BRIGHAM YOUNG GENEALOGY 135
i. Tacey, b. 9 May, 1866, d. 26 June, 1902, child: (1) Catherine
Young, b. 19 Oct., 1893, Chicago, 111.
Oscar Brigham Young m. 2nd, Annie Maria Roseberry, daugh-
ter of Karl Roseberry and Helena (Erickson) Rose-
berry. She was born 2 Sept., 1855, in Malmo, Sweden.
Children of Oscar B. Young and Annie Maria
Roseberry Young:
i, Helena Roseberry, b. 30 July, 1876, m. Andy Jackson Stew-
art, 1 Oct., 1901, children: (1) Helena, b. 5 July, 1903,
Provo, Utah; (2) Burr Young, b. 4 Aug., 1905, Mt.
Pleasant, Utah, d. 9 Nov., 1915; (3) Dorothy, b. 26 Sept.,
1908, Mt. Pleasant, Utah; (4) Lois Young, b. 12 Oct.,
1918, Provo, Utah.
ii. Hubert Arygle, b. 9 Nov., 1877, d. 17 Jan., 1898, unm.
iii. Nora Effie, b. 8 Apr., 1879, d. 3 Dec, 1909, unmd.
73. iv. Oscar Brigham II, b. 26 May, 1882.
V. Beatrice, b. 3 June, 1884, m Clarence Lee Moore, 15 July,
1907, children: (1) Iris, b. 23 Dec, 1908, Spring Lake,
Utah; (2) Vina, b. 10 June, 1910, Spring Lake, Utah;
(3) Anna Marie, b. 15 Dec, 1911; (4) Stezmrt Young,
b. 15 Aug., 1913, d. 18 Apr., 1920; (5) Clarence Wayne,
b. 2 May, 1915, d. Mar., 1917; (6) Bernice, b. 30 May,
1920, d. 30 May, 1920; (7) Bruce, b. 30 May, 1920,
Spring Lake, Utah.
vi. Blanche, b. 3 June, 1884, d. 28 July, 1884.
vii. Edith Harriet, b. 15 Oct., 1887, m. Alfred Lewis Booth, 23
June, 1915, children: (1) Thornton Young, h. 14 Mar.,
1918, Provo, Utah ; (2) Virginia, b. 14 Jan., 1920, Provo,
Utah,
viii. Benjamin Halliday, b. 15 Oct., 1887, d. 16 Jan., 1888.
ix. Stella Louise, b. 9 Nov., 1888, m. Victor Verne Phillips,
23 Dec, 1907, children: (1) Gene Young, b. 9 June, 1909,
Brigham City, Utah ; (2) Richard Verne, b. 12 Jan., 1912,
Brigham City, Utah; (3) Winnifred, b. 28 Nov., 1915,
Brigham City, Utah.
X. Carl Ericicson, b. 9 Nov., 1888, d. 29 Dec, 1888.
74. xi. Kimball, b. 26 Oct., 1893, Provo, Utah. All children born in
Salt Lake City, Utah, unless otherwise stated.
24. WiLLARD^ Young, (Brigham,^ John,^ Joseph,- William,^)
son of Brigham .Young and Clarissa Ross (Chase)
Young was born 30 Apr., 1852, Salt Lake City, Utah.
Entered the Military Academy at West Point, 1871
and graduated in 1875 with rank of Second Lieutenant
(Corps of Engineers). He was in active service of the
government on surveys from 1875 to 1879. Returning
to West Point was appointed instructor of civil and
military engineering, acting as assistant professor in
that department until 1883. From 4 Oct., 1883, to
16 July, 1887, he was in local charge of construction of
136 BRIGHAM YOUNG GENEALOGY
the Cascade Locks in the Columbia River, Oregon, being
appointed captain of a Corps of Engineers in 1886.
Later was in charge of various river and harbor im-
provements at Portland, Oregon, and at Memphis,
Tennessee. During the Spanish American war he was
appointed Colonel of 2nd U. S. Volunteer Engineers.
In the World War he was appointed U. S. agent under
the Chief of Engineers and was stationed at Kansas
City, Misosuri, in charge of improvements of Rivers
and Harbors. He married, 1 Aug., 1882, Harriet
Hooper, daughter of William Henry and Mary Ann
(Knowlton) Hooper.
Children of IVillard Young and Harriet Hooper
Yonn'g:
i. Mary, b. 17 Aug., 1883. d. 23 Nov., 1884.
ii. Harriet, b 25 Feb., 1885, Cascade Locks, Ore., m. Nephi
Lowell Morris, 5 June, 1907, children: (1) LozvcU Young,
b. 12 Mar., 1908; (2) Willard Young, b. 29 Mar., 1910;
(3) Mary Young, b. 22 Aug., 1911; (4) Barbara Young,
h. 9 Aug., 1914; (5) Ruth Young, h. 5 Mar., 1916; (6)
Richard Young, h. 26 Mar., 1918
iii. Anna, b. 9 July, 1886, Cascade Locks, Ore., d. 8 Nov., 1888.
iv. Clarissa, b. 9 Julv, 1886, Cascade Locks, Ore., m. Joseph
Maughn Howell. 23 Oct., 1907, children: (1) Harriet, b.
3 May, 1909; (2) Joseph Mauqhn II, b. 20 Feb., 1914,
Washington, D. C. ; (3) IVillard Young, b. 6 Oct., 1917.
V. Alice, b. 9 Mar., 1889, Portland, Ore., m. John Allan Spen-
cer, (son of Clarissa Young Spencer) 23 Oct., 1911,
children: (1) John Allan II, b. 10 Dec, 1912; (2) Claire,
b. 28 Mav, 1916. (See oacre 53, April, 192v'. )
75. vi. Sydney Hooper, b. 4 Oct., 1893.
25. Joseph Don Carlos^ Young, (Brigham,* John,^ Joseph,'^
William,^) son of Brigham Young and Emily (Part-
ridge) Young, was b. 6 May, 1855, in Salt Lake City,
Utah. He m. 1st Alice Naomi Dowden, daughter of
Edwin and Naomi (Debenham) Dowden, b. 23 Nov.,
1863. He and his son Don Carlos II are architects of
widely known and justly celebrated reputation. They
have designed many, of the modern Church buildings.
The new Church offices rank with the finest in the
country. Four sons, Weston Hardy, Marion Lyman,
Feramorz Hardv. and George Cannon were in the World
War.
Children of Joseph Don Carlos and Alice Dowden
Young:
76. i. Don Carlos, Jr., b. 5 Aug., 1882.
ii. Edwin, b. 2 Oct., 1884, d. 3 Oct., 1884.
BRIGHAM YOUNG GENEALOGY 13/
IT. iii. KiRTLAND DowDEN, b. 6 Sept., 1885.
iv. Naomi, b. 30 Dec, 1887 m. 1st, John S. Spence, children: (1)
Alice Young, b. 5 July, 1908; (2) Louise Young, b. 2
Oct., 1909. She m. 2nd Parley G. James, 20 June, 1918.
V. Constance, b. 25 Nov., 1889, m. 1st, Fewson Clair Smith,
child: Mary Alice, b. 27 Aug., 1914. She m. 2nd, Wil-
liam C. Stark, 4 Jan., 1921.
vi. Katy Claire, b. 3 June, 1892, m. Jean L. May, son of Mary
M. (Young) May, children: (1) Jack Young, b. 11 Mar.,
1919; (2) I'irginia, b. 23 Sept., 1920. (See page 95.)
vii. Glady.s, b. 21 June, 1894, m. Rudolph Orlob, 18 May, 1918,
child: Ruth, h. 20 May, 1919.
viii. George Cannon, b. 21 Feb., 1898, Provo, Utah.
ix. Sydney, b. 5 June, 19(X), d.
X. Edward Partridge, b. 26 Nov., 1903. All children born in
Salt Lake City, Utah, unless otherwise stated.
Joseph Don Carlos Young m. Nellie Hardy, daughter of Leon-
ard W. and Sophia (Goodrich) Hardy, b. in 1862, d.
15 Feb., 1919.
Children of Joseph Don Carlos Young and Nellie
Hardy Young:
78. I Weston Hardy, b. 16 Sept.. 1888.
ii. Nellie Hardy, b. 1 Jan., 1890, m. 23 Sept., 1912, Clark Whitney
Rynders. Children: (1) Gladys, b. 25 Apr., 1913; (2)
Robert Clark, h. 5 Apr., 1915, d. 11 Mar., 1917.
iii. Marion Lyman, b. 13 June, 1892, m. Emeline McMaster. He
was a captain in U. S. Army stationed at Camp Knox,
Kentucky.
iv. Feramorz Hardy, b. 8 July, 1894, m. Ethelyn Young, daughter
of Brigham III, see his record.
V. Frances, b. 19 Dec, 1897, m. Claude Illingworth, children:
(1) Claude Robert, b. 22 July, 1917; (2) Richard Youn^,
b. 30 Oct., 1919. All children born in Salt Lake City,
Utah.
26. Hyrum Smith^ Young (Brigham,* John,^ Joseph,^ Wil-
liam,'^) son of Brigham Young and Emmeline (Free)
Young, was b. 2 Jan., 1851. Salt Lake City, Utah. He
m. 15 Oct.. 1871, Georgiana Fox, daughter of Jesse
W. Fox and Elizabeth (Gibbs) Fox, b. 5 Aug., 1851,
Salt Lake City, Utah. She d. 17 Sept., 1908.
Children of Hyrum Smith Young and Georgiana
Fox Young:
79. i. Hyrum Jesse, b. 23 July, 1872.
ii. Emmeline Free, b. 27 Sept., 1875.
iii. Lyle, b. 15 Apr., 1878, m. Claude W. Gates, b. 15 Feb., 1869,
St George, Utah Children: (1) Claudius Y., b. 19
Mar., 1902; (2) Eliot Y. b. 22 Aug., 1906.
80. iv. Leslie Gibbs,- b. 5 Jan., 1881.
V. Frances, b. 4 June, 1885, m. 10 Sept., 1902, George Harris
138 BRIGHAM YOUNG GENEALOGY
Taylor, b. 9 Feb., 1881, children: (1) Georgiana, h. 18
June, 1903; (2) Frances, b. 4 Jan., 1907; (3) Hyrum
Young, b. 12 Nov., 1909; (4) Perry Young, b. 30 May,
1913, Knightsville, Juab Co., Utah; (5) Harris Dale,
b. 1 July, 1914; (6) Louise, b. 4 Sept., 1916.
vi. Georgia, b. 22 Feb., 1888.
81. vii. Harold Dow, b. 7 Mar., 1890.
viii. Dale Smith, b. 16 June, 1894, m. 11 June, 1921, Ruth Cassity,
b. 1902.
ix and x. Twin Sons, b. and d. 1896.
All children born in Salt Lake City, unless otherwise stated.
27. Lorenzo Dow" Young, (BrigJiam,* John,^ Joseph,- Wil-
liam,^) son of Brigham Young and Emmeline (Free)
Young was b. 22 Sept., 1856, Salt Lake City, Utah, d.
18 May, 1905. He m. 1st, Eleanor Crouch.
Child of Lorenzo Dozv Young and Eleanor Crouch
Young:
i. Helen, b. 13 Oct., 1884, d. 3 July, 1899.
Lorenzo Dow Young m. 2nd, 2 Sept., 1896, Dora Willliams,
daughter of Charles F. and Louisa (Godsell) Williams.
She was born 31 Jan., 1864.
28. Alonzo''^ Young, (Brigham,'^ John^ Joseph,- William,'^) son
of Brigham Young and Emmeline (Free) Young was
b. 20 Dec, 1858, Salt Lake City, Utah. He m. 23
Dec, 1879, Mary Ann Richards, daughter of Henry
Phineas Richards and Minerva Margaret ;(Empey)
Richards. He d. 31 Mar., 1918.
Children of Alonzo Young and Mary Ann Richards
Young:
i. Verna Richards, b. 23 Nov., 1880, m. 3 Feb., 1921, John
Hartwell Mitchell.
82. ii. Alonzo Winfield, b. 2 Mar., 1882.
83. iii. Harold Empey, b. 18 Oct., 1885,
iv Adella, b. 19 Mar., 1889; m. 19 Mar., 1907, Raphael S. Olsen.
Children: (1) Alonco Young, b. 5 Mar., 1908; (2)
Adella Yoimi^, b. 13 July, 1909; (3) Louise, b. 26 Aug.,
1910; (4) Raphael, b. 6 Jan., 1913; (5) Gillett, b. 24
Oct., 1914; (6) Richard, b. 17 Mar., 1919.
V. Henry Free, b. 6 Apr., 1892. Enlisted in U. S. Army 145th
Field Artillery Bat. E., 15 Dec, 1917. Saw over sea ser-
vice. Honorably discharged 24 Jan., 1919, at Logan,
Utah.
vi. Nelson Adam. b. 9 Aug., 1895, Eureka, Utah. Enlisted in U.
S. Army Medical Dept., 16 May, 1917 Honorably dis-
charged 29 Aug., 1919.
BRIGHAM YOUNG GENEALOGY 139
vii. Murray, b. 27 Aug., 1898. Enlisted in U. S. Army 145th Field
Artillery, Bat. E., 30 June, 1917
29. Mahonri Moriancumer^ Young, (Brigham,'^ John,^ Jo-
seph,- William,^) son of Brigham Young and Margaret
Maria (Alley) Young was b. 1 Nov., 1852, Salt Lake
City, Utah. He m. Agnes Mackintosh, daughter of
Daniel and Ellen (Nightingale) Mackintosh b. 3 May,
1857. He d. 20 Apr., 1884.
Children of Mahonri Moriancumer Young and
Agnes Mackintosh Young:
84. i. Mahronri Mackintosh, b. 9 Aug., 1877.
ii. WiNFiELD Scott, b. 1 July, 1880.
iii. Waldemar, b. 1 July, 1880, m. Sept., 1912, Elizabeth Haight
Strong of San Francisco.
30. Brigham Morris^ Young_, (Brigham,'^ John,^ Joseph,^ Wil-
liam,^) son of Brigham Young and Margaret Pierce
(Whitesides) Young, b. 18 Jan., 1856, Salt Lake City,
Utah. He m. Celestia Armeda Snow, b. 2 Dec, 1855,
daughter President Lorenzo Snow and Harriet Amelia
(Squires) Snow.
Children of Brigham Morris Young and Celestia
Armeda Snow Young :
i. Alice Armeda Snow, b. 13 Feb., 1876, m. Noah S. Pond, b.
22 Dec, 1872, Richmond, Utah, children: (1) Noah
Leander II, b. 23 May, 1897, d. 17 Dec, 1902; (2) Al-
fonzo Young, b. 12 June, 1901 ; (3) Wayne Young, b.
6 May, 1903; (4) Dean Young, b. 10 Sept., 1905, d. 10
Dec, 1906; (5) Leon Young, b. 19 Sept., 1907; (6)
Lloyd Snozv, b. 31 July, 1909; (7) Seymour B. Y., b.
19 Aug., 1912, d. 14 Nov., 1919; (8) Weeicr Stceley, b.
22 Sept., 1915, all b. in Pocatello, Idaho.
ii. Brigham Morris, b. 27 Feb., 1878, Brigham, Utah.
iii. Franklin Snow, b. 13 Feb., 1881, d. 14 Feb., 1881.
iv. Lucius Snow, b. Apr., 1882, d. 11 Mar., 1883.
V. Veda Margaret Snow, b. 27 Aug., 1885, Brigham City, Utah,
m. Eskil Andrew Anderson, b. 27 Apr., 1887. Children :
(1) Barrel Eskil, b. 14 Nov., 1911; (2) James Young,
b. 5 Mar., 1913; (3) Armeda Helen, b. 9 Nov., 1916.
vi. Lester Lorenzo Snow, b. 19 Oct., 1887, d. 15 Mar., 1912, Brig-
ham City, Utah.
85. vii. Russell Whitesides, b. 1 Dec, 1889.
viii. Gaylen Snow, b. 14 Jan., 1892, Logan, Utah. He entered the
service of the U. S. Army, Apr. 27, 1918. Went to France
with the 91st division, 362 infantry. He fought in the
battles of the Argonne, Belle Woods, and Chateau Thier-
ry. He was gassed, but recovered entirely.
ix. Lorenzo Snow, b. 16 Nov., 1894, m. Catherine Aliene Mar-
140 BRIGHAM YOUNG GENEALOGY
getts, daughter of Charles P. and Catherine E. (Rigby)
Margetts. He accompanied his brother Gayden through
the war. He received a shot through the hand which
healed without injury.
X. Joseph Snow, b. 30 Apr., 1898, m. 3 June, 1920, Lillie Marie
Bostrom, b. 10 Mar., 1902. All born in Salt Lake City,
Utah, unless otherwise stated. He enlisted in the Army
and served in the Q. M. C. during the war.
31. Alfales^ Young, (Brigham,* John,^ Joseph,- William,'^)
son of Brigham Young and Eliza (Burgess) Young,
was b. 3 Oct. 1853, Salt Lake City, Utah. He m. 16
Apr., 1884, Ada Cottle, daughter of Henry Cottle and
Clara (Siggery) Cottle, b. 26 Nov., 1861. He was a
pioneer newspaperman and a graduate of the law school
of Ann Arbor. He d. 29 Mar., 1920.
Children of Alfales Young and Ada Cottle Young:
86. i. Alfales Burgess, b. 29 Mar., 1885.
87. ii. Stuart Mill, b. 18 June, 1890.
88. iii. Percival, b. 9 Oct., 1897.
iv. Marshall, b. 9 Oct., 1897.
32. Phineas Howe^ Young, (Brigham,* John,^ Joseph,- Wil-
liam,'^) son of Brigham Young and Harriet (Barney)
Young, was b. 15 Feb., 1862, Salt Lake City, Utah.
He m. 21 Oct.. 1886, at Logan, Utah, Margaret Ellen
Way man, daughter of Emanuel Wayman and Margaret
(Johnston) Wayman, b. 24 July, 1864, Cedar Valley,
Utah. He d. 15 Feb., 1903.
Children of Phineas Howe Young and Margaret
Ellen Wayman Young:
89. i. Leo Howe, b. 9 Sept., 1888.
ii. Alta Rae, b. 23 Feb., 1891, Salt Lake City, Utah, m. 1st 29
Apr., 1913 at Flint, Michigan, Claude S. Wright, b. 4
Mar., 1889, children: (1) Winfred Rae, b. 19 Feb.,
1914, Flint, Michigan; (2) David Claude, b. 31 May,
1915, Salt Lake City. Mr. Wright d. 13 Jan., 1919. She
m. 2nd, 25 Mar., 1919, Clarence Paine Kraus, b. 2 Oct.,
1888, Birmingham, Alabama, child : Jean Lee, b. 20 July,
1920, Ashland, Oregon.
{To be continued/
THE HOUSE OF THE LORD IN HAWAH 141
THE HOUSE OF THE LORD IN HAWAH.
The Hawaiian mission has a membership today of about
12,000 souls ; this as the result of the labors of the early mis-
sionaries and those other faithful ones who followed them. But,
mark you, something else has grown out of the effort put forth
— something of intense interest, I am sure, to you and to me.
The House of the Lord has been erected upon the island of
Oahu, of the Sandwich Islands. The Temple of God has been
built there, where he can come and visit his people and where
the ordinances of life and salvation may be administered to the
members of the Church in that distant land. Now, don't you
think that is a very wonderful thing. It seems marvelous to
me. I can't quite get accustomed to it — to think that some
3,000 miles away, across the great Pacific Ocean, in the islands
of the sea there is a temple of God ; and the people there, hum-
ble though they may be, yet if they have faith and good works,
can enter into that house, as they are doing, and receive their
blessings. People are coming up from the islands to the House
of the Lord. A company has already come up from New Zea-
land ; and Samoans and others have come there to engage in ordi-
nance work. The genealogy of the people is being sought
after. The natives of those islands are beginning to feel after
their ancestors ; and since the Lord is blessing them with the
mighty blessings of His house, they want those blessings for the
dead, and so the work goes on. Let me tell you this my brethren
and sisters, outside of the fact that a great and marvelous work
is being performed in the temple, the temple itself stands as a
monument to the faith of the Latter-day Saints, and particularly
to the faith of Joseph F. Smith, our late president, because he
was inspired with the thought and feeling that a temple should
be built there. The suggestion came from him, but first, of
course, from the Lord to him. It was in his heart and very soul,
and he would have loved, I am sure, to have gone there, had he
lived, to participate in the dedication of that house.
Another thing, let me emphasize here in regard to the tem-
ple. It stands there as a testimony of the truth, and it is attract-
ing great attention. All prominent visitors, coming to Honolulu
and other parts of the islands, of course always ask: "What
is to be seen here ? What are the important things ?" and among
those important things is mentioned usually the "Mormon" tem-
ple at Laie. "Don't fail to go there;" and of course they do not
fail, because visitors are coming to Laie constantly — every day —
coming to view the House of the Lord in that land, coming to
stand and wonder at it, at its beauty and at the expense, of course.
142 THE HOUSE OF THE LORD IN HAWAH
connected with the building of it, and with the grounds. They
stand and wonder. It is like a vision to them, and they ask,
"What does it mean? — this glorious building in this small place?"
They say, "What does it mean?" Then the humble elder of
the Church, who stands at the gate, tells them what it means.
He says: "This is the House of the Lord, and it is where the
ordinances of life and salvation, both for the living and the dead,
are performed." Then he quotes scripture to them. Probably
he will quote from Paul the apostle, who said : "Else what shall
they do which are baptized for the dead ? If the dead rise not
at all, why are they then baptized for the dead?" Showing that
the principle of salvation for the dead was understood by Paul
the apostle, as it is understood by the Latter-day Saints. So
we baptise for the living, and we baptize for the dead, and this
work for the dead goes on in the House of the Lord. Then the
stranger pauses and reflects. He stands in wonder, and doubtless
says to himself: "This is very remarkable." When he goes
away, surely he must think about it, and it may be, in some in-
stances that honest souls will be brought into the Church, just
from looking at the House of the Lord in Hawaii. — President
Rudger Clawson.
ELIJAH.
By M. a. Stewart, Mesa, Arizona.
Dwell in mansions of the Father
Hosts of spirits once of earth,
Seed of Adam — sons and daughters, —
Children of a mortal birth.
Free-born agents they in earth-life.
Mission royal to fulfill ;
Blessings promised were they faithful
To their Father's holy will.
These had lived without the Gospel
To enlighten mortal ken.
Honest plodders through dark ages.
Guided by the lamps of men.
Works were lacking, faith inactive.
Walked they by a borrowe^l light.
'Gainst themselves they sealed the heavens
Leaving earth in blackest night.
ELIJAH 143
Beacon stars adown the ages,
Cast their gleams athwart Hfe's way,
Rays that filtered through the darkness
Glimpses of a brighter day.
Truth in conflict sharp with error,
Battling bravely through the night,
Error yields as truth advances,
Freedom's banner glows with light.
Scripture reading faith awakens,
Faith that moves a lad to prayer ;
Moves the Righteous in the heavens —
Vision glorious ! in the air.
Faith rewarded, darkness banished,
God The Father speaks again ;
Ushers in the dispensation
Last of all to come to men.
Eyes upturned toward the vision,
Hope renewed still pleads the youth ;
Prays to know which of the churches
Speak for God the words of truth.
Christ The Savior gives the answer,
Brands the creeds, — precepts of man-
Calls the youth to be His servant.
Trust in God to give the plan.
Meditation, prayer repeated,
Heavenly converse did invoke;
Humble farm-boy, young and trusting,
Listened while an angel spoke.
Listened to the words of scripture,
Its fulfillment soon at hand —
Hails the coming of Elijah,
Ere God's judgments sweep the land.
Faith and works wrought well united,
Never tiring, faithful few ;
Reared to God an holy temple,
Sacred service pledged to do.
Solemn day in dedication,
Saints unselfish, purpose one;
Gathered there in prayerful worship
Of The Father and The Son.
144 ELIJAH
Lo, from heaven — rich endowment, —
Cloven tongues, — celestial light —
Both upon the true disciples —
God's acceptance, glorious ; bright !
Holy angels in the temple
Sacred messages impart ;
Man endowed to preach the Gospel,
Gather out the pure in heart.
Christ appeared anear the pulpit,
'Neath His feet seemed amber gold ;
Voiced God's favor of His people
And their future did unfold.
Marked He out a path of safety,
Ever near the "Iron rod ;"
Though it lead through death's dark valley,
It will bring them back to God.
Mute they sat in deep reflection,
Meditation strange and new.
When, once more, a heavenly vision,
Bursting o'er them came to view.
List, ye nations! speaks Elijah —
Message from the throne of grace —
Calls for saviors on Mt. Zion,
To reclaim the fallen race.
Hear the angel's proclamation.
Dawns the great and dreadful day!
Turn ye children to your fathers.
Lest the earth shall waste away !
Search ye out your living kindred ;
Follow where the saints have lead ;
In God's holy sanctuary
Seal the living and the dead !
God's own purpose, for His glory,
Gist of His creation plan —
To bring to pass the resurrection
And the eternal life of man.
Should the earth be utter wasted,
All this purpose were in vain,
Hear! Oh hear Elijah's message.
Know by this — shall earth remain !
ORSON PRATT
THE
UTAH GENEALOGICAL
AND HISTORICAL MAGAZINE.
OCTOBER, 1921.
"SALVATION SHALL BE FOREVER."
A Discourse Delivered at the Tabernacle, Salt Lake City, Utah,
2§ July, 1^52.
By Elder Orson Pratt.
I have been requested to preach the funeral sermon of
the wife of brother Levi Savage, y^ho died last December ;and
since coming to this place this morning, I have been requested
to preach the funeral sermons of several of the Saints who
have died in England; and I have concluded, instead of limit-
ing my address to any one individual case, to preach what
may be considered a general funeral sermon of all the Saints
that have died in all past ages and generations, with all that
shall die hereafter, and the funeral sermon of all those who are
not Saints, and also the funeral sermon of the heavens and
the earth; and for this purpose I will take a text, which you
will find recorded in the 51st chapter of the prophecy of
Isaiah, and the sixth verse:
"Lift up your eyes to the heavens, and look upon the earth
beneath, for the heavens shall vanish away like smoke, and
the earth shall wax old like a garment, and they that dwell
therein shall die in like manner; but my salvation shall be
forever, and my righteousness shall not be abolished."
All things with which we are acquainted, pertaining to
this earth of ours, are subject to change; not only man, so far
as his temporal body is concerned, but the beasts of the
field, the fowls of the air, the fishes of the sea, and every liv-
ing thing with which we are acquainted — all are subject to
pain and distress, and finally die and pass away; death seems
to have universal dominion in our creation. It certainly is a
curious world ; it certainly does not look like a world con-
146 "SALVATION SHALL BE FOREVER."
structed in such a manner as to produce eternal happiness;
and it would be very far from the truth, I think, for any being
at the present time to pronounce it very good ; everything
seems to show us that goodness, in a great degree, has fled
from this creation. If we partake of the elements, death is
there in all forms and varieties ; and when we desire to rejoice,
sorrow is there, mingling itself in every cup ; and woe, and
wretchedness, and misery, seem to be our present doom.
There is something, however, in man, that is constantly
reaching forward after happiness, after life, after pleasure,
after something to satisfy the longing desire that dwells with-
in his bosom. Why is it that we have such a desire? And
why is it that it is not satisfied? Why is it that this creation
is so constructed? And why is it that death reigns univer-
sally over all living earthly beings? Did the great Author of
creation construct this little globe of ours subject to all these
changes, which are calculated to produce sorrow and death
among the beings that inhabit it? Was this the original
condition of our creation? I answer, no; it was not so
constructed. But how was it made in the beginning? All
things that were made pertaining to this earth were pro-
nounced "very good." Where there is pain, where there is
sickness, where there is sorrow, and where there is death, this
saying can not be understood in its literal sense ; things can-
not be very good where something very evil reigns and has
universal dominion.
We are, therefore, constrained to believe, that in the first
formation of our globe, as far as the Mosaic history gives
us information everything was perfect in its formation ; that
there was nothing in the air, or in the waters, or in the solid
elements, that was calculated to produce misery, wretched-
ness, unhappiness, or death, in the way that it was then or-
ganized ; not but what the same elements, organized a little
differently, would produce all these effects ; but as it was
then constructed, we must admit that every particle of air, of
water and of earth, was so organized as to be capable of dif-
fusing life and immortality through all the varied species of
animated existence — immortality reigned in every department
of creation; hence it was pronounced "very good."
When the Lord made the fowls of the air and the fishes
of the sea to people the atmospheric heavens or the watery
elements, these fowls and fishes were so constructed in their
nature as to be capable of eternal existence. To imagine any-
thing different from this, would be to suppose the Almighty
to form that which was calculated to produce wretchedness
and misery. What says the Psalmist David upon this subject?
"SALVATION SHALL BE FOREVER." 147
He says that all the works of the Lord shall endure for ever.
Did not the Lord make the fish? Yes. Did He not make
the beasts of the fields, and the creeping things, and the in-
sects? Yes. Do they endure for ever? They apparently do
not; and yet David says all His works are constructed upon
that principle. Is this a contradiction? No. God has given
some other particulars in relation to these works. He has
permitted the destroyer to visit them who has usurped a cer-
tain domination and authority, carrying desolation and ruin on
every hand ; the perfections of the original organizations have
ceased. But will the Lord forever permit these destructions
to reign? No. His power exists, and the power of death
exists ; and the power of the destroyer exists. His power exists,
and the power of death exists; but His power exceeds all
other powers ; and consequently, wherever a usurper comes
in and lays waste any of His works. He will repair these
wastes, build up the old ruins, and make all things new; even
the fish of the sea, and the fowls of the heavens, and the beasts
of the earth, must yet, in order to carry out the designs of
the Almighty, be so constructed as to be capable of eternal
existence.
It would be interesting to know something about the
situation of things when they were first formed, and how this
destroyer happened to make inroads upon this fair creation ;
what the causes were, and why it was permitted.
Man, when he was first placed upon this earth, was an
immortal being, capable of eternal endurance; his flesh and
bones, as well as his spirit, were immortal and eternal in their
nature ; and it was just so with all the inferior creations — the
lion, the leopard, the kid, and the cow; it was so with the
feathered tribes of creation, as well as those that swim in the
vast ocean of waters ; all were immortal and eternal in its na-
ture ; and the earth itself, as a living being, was immortal
and eternal in its nature. "What! is the earth alive too?" If
it were not, how could the words of our text be fulfilled, where
it speaks of the earth's dying? How can that die that has no
life? "Lift up your eyes to the heavens above," says the
Lord, "and look upon the earth beneath ; the heavens shall
vanish away like smoke, and the earth shall wax old like a
garment, and they that dwell therein shall die in like man-
ner." In like manner? What! the earth and the heavens to
die? Yes, the material heavens and earth must all undergo this
change which we call death ; and if so, the earth must be alive
as well as we are. The earth was so constructed that it was
capable of existing as a living being to all eternity, with all
148 "SALVATION SHALL BE FOREVER."
the swarms of animals, fowls and wishes that were first placed
upon the face thereof.
But how can it be proved that man was an immortal
being? We will refer you to what the Apostle Paul has writ-
ten upon this subject; he says that by one man came death;
and he tells us how it came: it was by the transgression of
one individual that death was introduced here. But did
transgression bring in all these diseases and this sorrow, this
misery and wretchedness, over the whole face of this creation?
Is it by the transgression of one person that the very heavens
are to vanish away as smoke, and the earth is to wax old like
a garment? Yes, it is by the transgression of one; and if
it had not been for his transgression, the earth never would
have been subject to death. Why? Because tlie works of the
Lord are so constructed as to exist for ever; and if death had
come in without a cause, and destroyed the earth, and laid
waste the material heavens, and produced a general and utter
overthrow and ruin in this fair creation, then the works of the
Lord would have ceased to endure according to the promise,
being imperfect in their construction, and consequently not
very good.
But what was this sin, and what was the nature of it? I
will tell you what it was; it was merely the partaking of a cer-
tain kind of fruit. But, says one, I should think there is no
harm in eating fruit. There would not be unless God gave
a command upon the subject. There are things in nature that
would be evil without a commandment : if there were no com-
mandment, it would be evil for you to murder an innocent
being, and your own conscience would tell you it was an evil
thing. It is an evil for any individual to injure another, or
to infringe upon the rights of another, independent of any re-
vealed law ; for the savage, or that being who has never
beard of the written laws of heaven — who has never heard of
the revealed laws of God with regard to these principles —
as Avell as the Saints, knows that it is an evil to infringe upon
the rights of another; the very nature of the things shows that
it is an evil ; but not so in regard to many other things that
are evil ; which are only made evil by commandment.
For instance, here is the Sabbath day : a person that never
heard the revealed law of God upon the subject, never could
conceive that it was an evil to work on the Sabbath day ; he
would consider it just as right to work on the first day of the
week, as on the seventh ; he would perceive nothing in the
nature of the thing by which he could distinguish it to be an
evil. So i^ith regard to eating certain fruits; there is no evil
"SALVATION SHALL BE FOREVER." 149
in it of itself, it was the commandment of the Great God
that made it an eviL He said to Adam and Eve, "Here are
all the fruits of the garden ; you may eat of them freely except
this one tree that stands in the midst of the garden ; now be-
ware, for in the day you eat thereof you shall surely die."
Don't we perceive that the commandment made this an e^al?
Had it not been for this commandment, Adam would have
walked forth and freely partaken of every tree, without any
remorse of conscience ; just as the savage, that never has
heard the revealed will of God, would work on the Sabbath,
the same as on any other day, and have no conscience about
the matter. But when a man murders, he knows it to be an
injury, and he has a conscience about it, though he never heard
of God; and so with thousands of other evils. But why did
the Lord place man under these peculiar circumstances?
Why did He not withhold the commandment, if the partak-
ing of the fruit, after the commandment was given, was sin?
Why should there have been a commandment upon the sub-
ject at all, inasmuch as there was no evil in the nature of the
thing to be perceived or understood? The Lord had a pur-
pose in view; though He constructed this fair creation, as
we have told you, subject to immortality, and capable of
eternal endurance, and though He has constructed man cap-
able of living forever, yet He had an object in view in re-
gard to that man, and the creation he inhabited. What was
the object? And how shall this object be accomplished?
Why, the Lord wanted this intelligent being called man,
to prove himself; inasmuch as he was an agent. He desired
that he should show himself approved before his Creator.
How could this be done without a commandment? Can
you devise any possible means? Is there any person in this
congregation having wisdom sufficient to devise any means
by which an intelligent being can show himself approved be-
fore a superior intelligence, unless it be by administering to
that man certain laws to be kept? No. Without law, with-
out commandment or rule, there would be no possible way
of showing his integrity : it could not be said that he would
keep all the laws that govern superior orders of beings, unless
he had been placed in a position to be tried, and thus proven
whether he would keep them or not. Then it was wisdom to
try the man and the woman, so the Lord gave them this com-
mandment ; if He had not intended the man should be tried
by this commandment. He never would have planted that
tree. He never would have placed it in the midst of the gar-
den. But the very fact that He planted it where the man could
have easy access to it. shows that He intended man should
150 "SALVATION SHALL BE FOREVER." 1
be tried by it, and thus prove whether he would keep His
commandment or not. The penalty of disobedience to this
law was death.
But could He not give a commandment, without affixing
a penalty? He could not: it would be folly, even w^orse than
folly, for God to give a law to an intelligent being, without
affixing a penalty to it if it were broken. Why? Because
all intelligent beings would discard the very idea of a law
being given, which might be broken at pleasure, without the
individuals breaking it being punished for their transgression.
They would say — "Where is the principle of justice in the
giver of the law ; It is not here : we do not reverence Him nor
I:^i.,s law; justice does not have an existence in His bosom; He
'Ices not regard His own laws, for He suffers them to be
broken with impunity, and trampel under foot, by those whom
He has made; therefore we care not for Him or His laws, nor
His pretended justice ; we will rebel against it." Where would
have been the use of it if there had been no penalty affixed?
But what was the nature of this penalty? It was wisely
ordained to be of such a nature as to instruct man. Penalties
inflicted upon human beings here, by governors, kings, or
rulers, are generally of such a nature as to benefit them.
Adam was appointed lord of this creation ; a great gover-
nor, swaying the sceptre of power over the whole earth. When
the governor, the person who was placed to reign over this
lair creation, had transgressed, all in his dominions had to
feel the effects of it, the same as a father or a mother, who
transgressed certain laws, frequently transmits the effects
thereof to the latest generations.
How often do we see certain diseases becoming hered-
itary, being handed down from father to son for genera-
tions. Why? Because in the first instance there was a trans-
gression, and the children partook of the effect of it.
And what was the fullest extent of the penalty of Adam's
transgression? I will tell you — it was death. The death of
what? The death of the immortal tabernacle — of that taber-
nacle where the seeds of death were introduced into it. How,
and in what manner? Some say there was something in the
nature of the fruit that introduced mortality. Be this as it may,
one thing is certain, death entered into the system ; it came
there by some means, and sin was the main spring by which
this monster was introduced. If there had been no sin. Father
Adam would at this day have been in the garden of Eden,
as Ijright and as blooming, as fresh and as fair, as ever, to-
gether with his lovely consort Eve, dwelling in all the beauty
of vouth.
"SALVATION SHALL BE FOREVER." 151
By one man came death — the death of the body. What be-
comes of the spirit when the body dies? Will it be perfectly
happy? Would Father Adam's spirit have gone back into
the presence of God, and dwelt there eternally, enjoying all
the felicities and glories of heaven, after his body had died?
No ; for the penalty of that transgression was not limited to
the body alone. When he sinned it was with both the body
and the spirit that he sinned : it was not only the body that
ate of the fruit, but the spirit gave the will to eat, the spirit
sinned therefore as well as the body ; they were agreed in par-
taking of that fruit. Was not the spirit to suffer then as well
as the body? Yes. How long? To all ages of eternity, with-
out any end ; while the body was to return back to its mother
earth, and there slumber to all eternity. That was the effect
of the fall, leaving out the plan of redemption ; so that, if
there had been no plan of redemption prepared from before
the foundation of the world, man would have been subjected
to an eternal dissolution of the body and spirit — the one to lie
mingling with its mother earth, to all ages of eternity, and
the other to be subject, throughout all future duration, to the
power that deceived him, and led them astray; to be com-
pletely miserable, or as the Book of Mormon says, "dead as
to things pertaining to righteousness ;" and I defy any such
beings to have any happiness when they are dead as to things
pertaining to righteousness. To them, happiness is out of
the question ; they are completely and eternally miserable, and
there is no help for them, laying aside the atonement. That
was the penalty pronounced upon Father Adam, and upon all
the creation of which he was made lord and governor. This is
what is termed original sin, and the effect of it.
But there is a very curious saying in the Book of Mor-
mon, to which I now wish to refer your minds; it reads thus:
"Adam fell that man might be, and men are that they might
have joy." Says one, "If Adam had not fallen, then there
could not have been any posterity." That is just what we be-
lieve ; but how do you get along with that saying which
was given previous to the fall, where he was commanded to
multiply and replenish the earth? How could he have mul-
tiplied and fulfilled this commandment, if "Adam fell, that
m.an might be?" Let me appeal to another saying in the New
Testament: "Adam was not deceived; but the woman, being
deceived, was in the transgression," says the Apostle Paul.
Well, after the woman was deceived, she became subject to
the penalty ; yes, after she had partaken of the forbidden fruit,
the penalty was upon her, and not upon Adam ; he had not par-
taken of the fruit, but his wife had. Now what is to be done?
152 "SALVATION SHALL BE FOREVER."
Here are two beings in the garden of Eden, the woman and
the man ; she has transgressed, has broken the law, and in-
curred the penalty. And now, suppose the man had said, "I
will not partake of this forbiden fruit ;" the next word would
have been, "Cast her out of the garden ; but let Adam stay
there, for he has not sinned, he has not broken the command-
ment, but his wife has; she was deceived, let her be banished
from the garden, and from my presence, and from Adam's
presence ; let them be eternally separated." I ask on these
conditions could they fulfil the first commandment? They
could not. Adam saw this, that the woman was overcome
by the devil speaking through the serpent ; and when he saw
it, he was satisfied that the woman would have to be banished
from his presence : he saw, also, that unless he partook of the
forbidden fruit, he could never raise up posterity; therefore
the truth of that saying in the Book of Mormon is apparent,
that "Adam fell that man might be." He saw that it was
necessary that he should with her partake of sorrow and
death, and the varied effects of the fall, that he and she
might be redeemed from these effects, and be restored back
again to the presence of God.
This tree, of which they both ate, was called the tree of
knowledge of good and evil Why was it thus termed? I will
explain a mystery to you, brethren, why this was called so?
Adam and Eve, while in the garden of Eden, had not the
knowledge you and I have ; it is true, they had a degree of
intelligence, but they had not the experience, they had not
the knowledge by experience, which you and I have : all they
knew was barely what they knew when they came here ;
they knew a commandment had been given to them, and'
they had sufficient knowledge to name the beasts of the field
as they came up before them ; but as for the knowledge of
good, they had not got it, because they never had anything
contrary to good placed before them.
We will bring up an example. For instance, suppose you
had never tasted anything that was sweet — never had the
sensation of sweetness — could you have any correct idea of
the term sweetness? No. On the other hand, how could
vou understand bitter if you never had tasted bitterness?
Could you define the term to them who had experienced this
sensation, or knew it? No. I will bring another example.
Take a man who had been perfectly blind from his infancy,
and never saw the least gleam of light — could you describe
colors to him? No. Would he know anything about red,
blue, violet, or yellow? No; you could not describe it to him
by any way you might undertake. But by some process
"SALVATION SHALL BE FOREVER." 153
let his ' yes be opened, and let him gaze upon the sun beams
that reflect upon a watery cloud, producing- the rainbow,
where he could see a variety of colors, he could then appre-
preciate them for himself; but tell him about colors when
he is blind, he would not know them from a piece qi earthen-
ware. So with Adam previous to partaking of this fruit ;
good could not be described to him, because he never had ex-
perienced the opposite. As to undertaking to explain to him
what evil was, you might as well have undertaken to explain,
to a being that never had for one moment, had his eyes closed
to the light, what darkness is. The tree of knowldge of good
and evil was placed there that man might gain certain in-
formation he never could have gained otherwise ; by partak-
ing of the forbidden fruit he experienced misery, then he
knew that he was once happy, previously he could not com-
prehend what happiness meant, what good was; but now he
knows it by contrast, now he is filled with sorrow and
wretchedness, now he sees the difference between his former
and present condition, and if by any means he could be re-
stored to his first position, he would be prepared to realize
it, like the man that never had seen the light. Let the man
to whom all the beauties of light have been displayed, and
who has never been in darkness, be in a moment, in the
twinkling of an eye, deprived of his natural sight ; what a
change this would be to him ; he never knew anything about
darkness before, he never understood the principle at all ; it
never entered the catalogue of his ideas, until darkness came
upon him, and his eye-sight was destroyed ; now he can com-
prehend that the medium he once existed in was light. Now,
says he, if I could only regain my sight, I could appreciate
it, for I understand the contrast ; restore me back again to
my sight, and let me enjoy the light I once had; let me gaze
upon the works of creation, let me look upon the beauties
thereof again, and I will be satisfied, and my joy will be
full. It was so with Adam ; let the way be prepared for
his redemption, and the redemption of his posterity, and all
creation that groans in pain to be delivered — let them be
restored back again to what they lost through the fall, and
they will be prepared to appreciate it.
In order to show you the dire effects of the fall, it is
not only necessary to say that Father Adam had experienced
that penalty, and laid down his body in the dust ; but all gen-
erations since that time have experienced the same; and you
and I and every man and woman and child have got to under-
go that penalty ; it will be inflicted upon us, and thus will
the law be magnified, His words fulfilled, and justice have its
154 "SALVATION SHALL BE FOREVER."
demands. It is not because of our sins, that we die, it is not
because we have transgressed, that we die; it is not because
we may commit murder, or steal, or plunder, or rob, or take
the name of the Lord in vain ; it is not these things that bring
the death of the body ; but it is Adam's sin that makes the
little child die, that makes kings, princes, and potentates
die, and that has made all generations die from his day
down to the present time. Don't you think there ought to
be some way to redeem us from this dreadful calamity? We
had no hand in the transgression of Adam; you and I were
not there to participate in it; but it was our great father who
did it, and we are suffering the effects of it.
Cannot some of the wise medical men of the age — some
of the great physicians and doctors of the day, who have stud-
ied medicine all their life — can they not imagine up some-
thing new that will relieve the posterity of Adam from this
awful calamity? They have not done it yet. It is certain that
no man in this mortality has ever discovered that medicine
will relieve us from these awful effects transmitted from
Father Adam to this present time. There is a remedy, but it
is not to be found in the catalogue of the inventions of man:
it is not to be found in the bowels of the earth, or dug out of
any mines ; it is not to be purchased by the gold of California
or the treasures of India. What is it,and how was it dis-
covered? It was the Being who made man, that made him
immortal and eternal, that Being whose bosom is filled with
mercy, as well as justice, that exercise both attributes, and
shows to all creation that He is a merciful God, as well as
a God of justice; it was He that discovered this wonderful
remedy to preserve mankind from the effects of this eternal
death. But when is it to be applied? Not immediately, for
that would frustrate His designs ; when the body has got back into
the dust, and after man has suffered sufficiently long for the
original sin. He then brings him forth to enjoy all the bloom
of immortality; He tells Death to trouble him no more; He
wipes away all tears from his eyes, for he is prepared to live
forever, and gaze upon His glory, and dwell in His presence.
This great Redeemed is stronger than Death, more pow-
erful than that direful monster who has come into the world,
and laid siege to all the inhabiants thereof; He will banish it
out of this creation. How will He do it? If the penalty of
the original sin be the eternal separation of body and spirit,
how can justice have all its demands, and mercy be shown
to the transgressor? There is a way, and how? It is by the
introduction of His Only Begotton Son, the Son of His own
bosom, the first-born of every creature, holding the birth-
"SALVATION SHALL BE FOREVER." 15,5
right over every creation He has made, and holding the keys
of salvation over millions of worlds like this ; he has a right
to come forth and suffer the penalty of death for the fallen
sons and daughters of man. He offered his own life: says he,
"Father, I will suffer death, though I have not merited it;
let me suffer the demands of the law. Here I am inno-
cent in thy presence; I have always kept thy laws from the
day of my birth among thy creations, throughout ages past
down to the present time ; I have never been rebellious to
thy commandments ; and now I will suffer for my brethren
and sisters : let thy justice be magnified and made honorable ;
here am I ; let me suffer the ends of the law, and let death
and the grave deliver up their victims, and let the posterity
of Adam all be set free, every soul of them without an ex-
ceptidn." This is the way that justice is magnified and
made honorable, and none of the creations of the Almighty
can complain of Him, that He has not answered the ends
of justice; no intellig'ent being can say, "You have deviated
from your words." Justice has had its demands in the penal-
ties that were inflicted upon the Son of Godi. so far as
Adam's transgression is concerned.
I will explain a little further. So far as that transgres-
sion is concerned, all the inhabitants of the earth will be
saved. Now understand me correctly. If there are any
strangers, that have not understood the views of the Latter-
day Saints, I wish you to understand that we have no refer-
ence in any way to our own personal sins ; but so far as the
original sin of Father Adam is concerned, you and I will
have to suffer death : and every man and woman that ever
lived on this globe will be redeemed from that sin. On what
condition? I answer, on no condition whatever on our part.
"But," says one, "where I came from they tell me I ought
to repent for the original sin." I care not what they tell
you, you will be redeemed from the original sin, with no
works on your part whatever. Jesus has died to redeem you
from it, and you are as sure to be redeemed, as you live upon
the face of the arth. This is the kind of universal redemp-
tion from the grave. It matters not how wicked you are; if
you have murdered all the days of your life, and committed
all the sins the devil would prompt you to commit, you will
get a resurrection ; your spirit will be restored to your body.
If Jesus had not come, all of us would have slumbered in
the g'rave; but now, wicked as we may be, if we go down
to the grave blaspheming the name of the Lord, we shall as
sure come up again as we go down there. This is free grace
156 "SALVATION SHALL BE FOREVER."
without works ; all this comes to pass without works on the
part of the creature.
Now let us pause upon another subject, as we pass along.
Don't you know, my hearers, that there has been another law
given since man has become a mortal being? Is it the Book
of Mormon? No. After man became a mortal being, the
Lord gave him another law. What was it? "You have now
got into a condition that you know good and evil by expe-
rience, and I will give you a law adapted to your capacity,"
says the Lord, "and I now command you, that vou shall not
do evil."
What is the penalty? Second death. What is that?
After you have done evil, you will be banished everlastingly
from His presence — body and spirit united together; this is
what is called the second death. Why is it called the second
death? Because the first is the dissolution of body and
spirit, and the second is merely a banishment — a becoming
dead to the things of righteousness ; and as I have remarked,
wherever a being is placed in such a condition, there per-
fect misery reigns; I care not where you place them; you may
take any of the celestial worlds, and place millions of beings
there that are dead to righteousness, and how long will it be
before they make a perfect hell of it? They would make a hell
of any heaven the Lord ever made. It is the second death —
the penalty attached to the commandment given to the pos-
terity of Adam, viz., "You shall cease to do evil ; for if you
cease to do evil, you shall be redeemed from Adam's trans-
gression, and brought back into my presence ; and if you
cease not to do evil, you shall be punished with everlasting
destruction from my presence, and from- the glory of my
power," saith the Lord.
"But," says one, "He is so merciful, that He would not
inflict such a penalty upon us." Have you ever seen a man
tha,t has escaped from the first death? or who had any pros-
pect of it? No; you cannot find a remedy to hinder him from
going down to his grave. Has there been any escape for
any individual for 6000 years past? Now, if the Lord has
been punctual to make every man, woman, and child, suffer
the penalty of the first transgression, why should you sup-
pose that you can stand in His presence, and behold the
Glory of His power, and have everlasting life and happi-
ness, when He has told you that you should be banished
therefrom, that the second death should be inflicted upon
you? For the first provocation, He has fulfilled to the very
letter the penalty of the law; so will He in the second, and
there is no escape. Says one, "Is there no escape?" No; not
"SALVATION SHALL BE FOREVER." 157
SO far as you are able to provide. But I will tell you that
there is a redemption for man from this second death or
penalty, and the Lord remains a perfect, just Being, His
justice being magnified.
There is a way of escape from the effects of your own
individual transgressions, but it is different from the redemp-
tion from the original sin of Adam. The redemption from
that sin was universal without works, but the redemption
from your own personal sins is universal with works on the
part of the creature — universal in its nature, because it is
free to all, but not received by all. The salvation, or re-
demption from your own sins, is not by free grace alone, it
required a little work. But what are the works ? Jesus Christ
through his death and sufferings, has answered the penalty,
on condition that you believe in him, and repent of your sins,
and be baptized for the remission of them, and receive the
Gift of the Holy Ghost, by the laying on of hands, and con-
tinue humble and meek, and prayerful, until you go down to
your graves ; and on these conditions, Jesus will plead for
you before the Father, and say, "Father, I not only died for
Adam's sin, but for the sins of all the world, inasmuch as
they believe in my Gospel ; and now these individuals have
repented, they have reformed their lives, and have become
like little children in my sight, and have performed the works
I have given them to do — and now. Father, may they be saved
with an everlasting salvation in thy presence, and sit down
with me on my throne, as I have overcome, and sit down
with thee on thy throne ; and may they be crowned, with all
the sanctified, with immortality and eternal life, no more to
be cast away."
Don't you think the Father would accept an appeal of
this kind from His Only Begotten Son? Yes. He is our
Mediator, to plead before the Father for those who will com-
ply with his commands, and the laws of his Gospel. The
way is simple and eas}^ that many step over it and say, "O,
that is of no consequence, it is of no avail, it will do no good
to be baptized in water." But if the Lord had not constructed
it upon a simple plan, adapted to the capacities of all men.
they might have had some excuse ; but as it is, they have
none : all you have got to do is to believe that Jesus Christ
is the Son of God, turn away from your sins, cease to do evil,
saying, "Father, I will cease from this time henceforth to sin,
and will work the works of righteousness; I will try to do
good all the days of my life; and I witness this before thee
by this day going down into the waters of baptism; and thus
cast off the old man, with his deeds," and henceforth live in
158 "SALVATION SHALL BE FOREVER."
newness of life. If you will do this, you will just as sure be
redeemed from your own sins, and the penalty thereof, and
be lifted up to dwell in the presence of God, as you have been
redeemed or lifted up from the waters of baptism. This is the
Gospel, the first principles thereof, by which you can be re-
deemed from your own sins ; and bye and bye death will
come, and it will be sweet to you, for Jesus has suffered the
penalty of sin ; the pangs of sin are gone, and you fall asleep
in peace, having made sure your salvation, and having done
your duty well, like those we are preaching the funeral ser-
mon of this morning; and thus you will sleep, with a full
assurance that you will come up in the morning of the first
resurrection, with an immortal body, like that which Adam
had before he partook of the forbidden fruit. This is the
promise to them that fall asleep in Jesus.
When our spirits leave these bodies, will they be happy?
Not perfectly so. Why? Because the spirit is absent from
the body; it cannot be perfectly happy while a part of the
man is lying in the earth. How can the happiness be com-
plete with only a part of the redemption accomplished? You
cannot be perfectly happy until you get a new house. You
will be happy, you will be at ease in paradise; but still you
will be looking for a house where your spirit can enter, and
act as you did in former times, only more perfectly, having
superior powers. Consequently, all the holy men that have
lived in days of old, have looked forward to the resurrection
of their bodies; for then their glory will be complete.
What did Paul say upon this subject? He said, "I have
fought a good fight. I have kept the faith ; henceforth there
is laid up for me a crown of righteousness, which the Lord,
the righteous judge, shall give me at that day." Do you un-
derstand this passage? Remember that this crown that Paul
speaks of, was not to be given in the day we die ; but it is
to be given in "that day" — the day of the Lord's appearing;
it is to be given to all those that love his appearing; then is the
time that Paul will get his crown ; then is the time that the
Saints who fall asleep in our day, will receive their crowns —
crowns of rejoicing — kingly crowns. What good would a
crown do a man who is miserable and wretched? Many per-
sons have worn crowns in this life; tyrants have had
crowns of diamonds and gold; but what benefit are they?
None at all, except to a being who has made himself perfectly
happy by his obedience. But what are we to understand
by this crown of righteousness, which is to be given to the
Saints? We understand that it is actually to be a crown of
glory ; that they are to be kings in reality. John speaks in
"SALVATION SHALL BE FOREVER." 159
the first chapter of his Revelations to the Churches in his day,
and represents the Saints to be kings and priests ; he says,
Christ "hath made us kings and priests unto God and His
Father;" and this too, while in this life.
In another place he speaks of those who are dead — about
their singing a new song: "And they sung a new song, say-
ing, "Thou hast redeemed us. Oh, God, by thy blood, out
of every kindred, and tongue, and people, and nation, and hast
made us unto our God kings and priests." Here then we find,
from the first chapter, that they were made Kings and Priests
before they were dead ; and in the next quotation, we find
that they still retained their kingly office after death, and
actually had made songs to express their happy condition —
Thou "hast made us kings and priests." Now we see the rea-
son why they are to wear crowns, for they will be made
kings and priests on thhe earth : the Lord then, must t have
some way to give this kingly power.
Do you understand this, brethren and sisters? If you
were to speak, I should hear innumerable voices respond,
"Yes, we understand it ; the Lord has revealed the ordi-
nances; we know how the sons and daughters of God obtain
this kingly office, while living here in this mortal tabernacle."
We will pass over that; suffice it to say, that death does
not wrench it from them ; for they are to be kings, not for a
day, or for this short life, but they are to remain to all eter-
nity kings ;having their thrones, and acting in the duties be-
longing to their kingly office. Compared with this, what are
all the little, petty kingdoms of this earth worth? They are
not worth one snap of the finger. The kings of the world
exercise a certain authority over the nations — over their sub-
jects, issuing laws, and framing governments, and control-
ling them; and do you suppose that the Saints will be kings
in the eternal world, and sit down upon thrones, in silence,
not exercising the functions of their office? No. That is not
the way the Lord has organized His creations; if there are
kings, you may depend upon it they will have kingdoms un-
der their control ; they will have authority and dominion ;
they will give laws to those subjects over whom they bear
rule ; they will control them by the priestly office, for it is
combined with the kingly office, and neither can be separated
and contracted in His feelings, in His views and disposition,
that He would limit the authority of the priestly office to
this little globe we inhabit? No. God has more expansive
views; His works are without beginning, and without end;
they are one eternal round. What kind of works are they?
They are to make creations and people them with living
160 "SALVATION SHALL BE FOREVER."
beings, and place them in a condition to prove themselves;
and to exercise the kingly and priestly office to redeem them
after they have suffered pain, and sorrow, and distress ; and
to bring them up into the presence of God ; that they, in
their turn, may become kings and priests for other creations
that shall be made, and that shall be governed and ruled
over by those possessing the proper authority.
We do not believe that everything has got to be limited
to this little space of time in this world ; but the Saints will
be doing a work that will be adapted to beings that are the
sons of God in the fullest sense of the word, that are pre-
cisely like their Father; and if so, they will be like Gods, and
will hold dominion under that Being who is the Lord of
Lords; and they will hold it to all eternity.
We will come back to our text. We have been talking
about the funeral sermon of the earth ; the earth is to wax old
like a garment and pass away. I have already proved to you
the redemption of man, and how he will become immortal and
eternal ; now let us look after his inheritance ; we will see he
is to be lifted up in space, without any inheritance to stand
upon, without any land upon which to raise manna for eat-
ing, or flax for the spinning and making of fine robes and
other wearing apparel. Let us see if it is to be shadowy exis-
tence, like the God that is served by Christendom, "without
body, parts, and passions," and located "beyond the bounds
of time and space."
The earth is to die; it has already received certain ordi-
nances, and will have to receive other ordinances for its re-
covery from the fall.
We will go back to the creation. The first account we
have of the earth, it was enveloped in a mass of waters ; it
was called forth from the womb of liquid elements. Here was
the first birth of our creation — the waters rolled back, and
the dry land appeared, and was soon clothed upon with vege-
table and animal existence. This was similar to all other
births ; being first encompassed in a flood of mighty waters,
it burst forth from them, and was soon clothed with all the
beauties of the vegetable kingdom. By and bye it became
polluted by Adam's transgression, and was thus brought un-
der the sentence of death, with all things connected with it ;
and as our text says, it must wax old and die, in like manner
as the inhabitants upon the face thereof.
The heavens and the earth were thus polluted, that is,
the material heavens, and everything connected with our
globe; all fell when man fell, and became subject to death
when man became subject to it. Both man and the earth are
"SALVATION SHALL BE FOREVER." 161
redeemed from the original sin without ordinances ; but soon
we find new sins committeed by the fallen sons of Adam, and
the earth became corrupted before the Lord by their trans-
gressions. It needs redeeming ordinances for these second
transgressions. The Lord ordained baptism, or immersion
of the earth in water, as a justifying ordinance. Said he to
Noah, "Build an ark for the saving of thyself and house, for I
will immerse the earth in water, that the sins which have
corrupted it may be washed away from its face." The foun-
opened, and the rains came and overwhelmed the earth, and
the dry land disappeared in the womb of the mighty waters,
even as in the beginning to all eternity. Is our God so nar-
rowing? The waters were assuaged; the earth came fortii
clothed with innocence, like the new-born child, having been
baptized or born again from the ocean flood : and thus the
old earth was buried with all its deeds, and arose to new-
ness of life, its sins being washed away, even as ma.i has to
be immersed in water to wash away his own personal sins.
By and bye the earth becomes corrupted again, and the
nations make themselves drunken with the wine of the wrath
of great Babylon ; but the Lord has reserved the same earth
for fire; hence He says by the prophet Malachi, "Behold, the
day cometh that shall bum as an oven," etc. A complete
purification is again to come upon the earth, and that too,
by the more powerful element of fire; and the wicked will
be burned as stubble. When is this to be? Is it to be before
the earth dies? This is a representation of the baptism that
is received by man after he has been baptized in water ; for
he is then to be baptized with fire and the Holy Ghost, and all
his sins entirely done away : so the earth will be baptized with
fire, and wickedness swept away from its face, so that the
glory of God shall cover it. As the waters cover the great
deep, so will the earth be overwhelmed and immersed in the
glory of God, and His Spirit be poured out upon all flesh,
before the earth dies. After this purifying ordinance, there
will be a thousand years of rest, during which righteousness
shall abound upon the face of the earth ; and soon after the
thousand years have ended, the words of the text shall be
fulfilled — "The heavens shall vanish away like smoke, and
the earth shall wax old like a garment," etc. When the
earth waxes old, and has filled the measure of creation, and
all things have been done according to the mind and will of
God, He will say to the earth, "Die." What will be its
death? Will it be drowned? No: it is to die through the
agency of fire ; it is to suffer a death similar to many of the
martyrs; the very elements themselves are to melt with fer-
162 "SALVATION SHALL BE FOREVER."
vent heat, and the hills are to be made like wax before the
Lord. "Will the earth be annihilated? No, there is no such
a word in all his revelations ; such a thing was never known
in the bosom of the Almighty, or any other being, except in
the imaginations of some of the moderns, who have declared
that the globe was to become like the "baseless fabric of a vis-
ion." It is one of the sectarian follies, that the elements and
everything else are to be completely struck out of existence.
The Lord never revealed, or thought of, or even hinted at such
a thing.
The earth will not be annihilated, any more than our
bodies are after being burned, very chemist knows that the
weight of a thing is not diminished by burning it. The pres-
ent order of things must be done away, and, as the apostle
John says, all things must become new ; and he tells us the
time when : it is to be after the millennium. The passing
away is equivalent to death, and all things being made new
is equivalent to the resurrection. Is the new earth to be
made precisely like this earth? No; but as this earth was,
before sin entered into it ; and we shall inherit it.
This is our heaven, and we have the title to it by promise,
and it will be redeemed through the faith and prayers of the
Saints, and we shall get a title from God to a portion of it
as our inheritance.
O ye farmers, when you sleep in the grave, don't be
afraid that your agricultural pursuits are forever at and end ;
don't be fearful that you will never get any more landed
property ; but if you be Saints, be of good cheer, for when
you come up in the morning of the resurrection, behold !
there is a new earth made, wherein dwells righteousness, and
blessed are ye, for ye shall inhabit it. "Blessed are the meek,"
says our Savior, "for they shall inherit the earth," though
they have died without a foot of land. The Latter-day
Saints were driven from one possession to another, until
they were driven beyond the pale of civilization into the
deserts, where it was supposed they would die, and that
would be the last of them; but behold, they have a firm hold
upon the promise that the meek shall inherit the earth, when
they come here with immortal bodies capable of enjoying the
earth. True, we can have plenty of the things of this life in
their cursed condition; but what are all these things? The}'
are nothing. We are looking for things in their immortal
state, and farmers will have great farms upon the earth when
it is so changed. "But don't be so fast," says one, "don't you
know that there are only about 197,002,000 of square miles, or
about 126,000,000,000 of acres, upon the surface of the globe?
"SALVATION SHALL BE FOREVER." 163
Will this accommodate all the inhabitants after 'the rsurrec-
tion?" Yes; for if the earth should stand 8,000 years, or
eighty centuries, and the population should be a thousand
millions in every century, that would be eighty thousand mil-
lions of inhabitants ; and we know that many centuries have
passed that would not give the tenth part of his; but sup-
posing this to be the number, there would then be over an
acre and a half for each person upon the face of the globe.
But there is another thing to be considered. Are the
wicked to receive the earth for an inheritance? No; for Jesus
did not say. Blessed are the wicked, for they shall inherit the
earth; this promise was made only to the meek. Who are
the meek? None but those who receive the ordinances of the
Gospel, and live according to them ; they must receive the
same ordinances the earth has received, and be baptized with
fire and with the Holy Ghost, as this earth has received,
and be baptized with fire and with the Holy Ghost, as this
earth will be when Jesus comes to reign upon it a thousand
years; and be clothed upon with the glory of God, as this
earth will be ; and after they have died as the earth will
die, they will have to be resurrected, as this earth will be
resurrected, and then receive their inheritance upon it.
Look at the seventeen centuries that have passed away
on the eastern hemisphere, during which time the sound of
the Gospel has never been heard from the mouth of an auth-
orized servant of God. Suppose now that out of the vast
amount of the population of this earth, one in a hundred
should receive the law of meekness, and be entitled to re-
ceive an inhertance upon the new earth ; how much land
would they receive? We answer, they would receive over
150 acres, which would be quite enough to raise manna, and
to build some habitations upon, and some splendid mansions;
it would be large enough to raise flax to make robes of, and
to have beautiful orchards of fruit trees ; it would be large
enough to have our flower gardens, and everything the agri-
culturalist and the botanist want, and some to spare.
What would be done with the spare portions? Let me
tell you of one thing which perhaps some of you have never
thought of. Do you suppose that we shall get up out of the
grave, male and female, and that we shall not have the same
kind of affections, and endearments, and enjoyments that we
have here? The same pure feelings of love that exist in the
bosoms of the male and female in this world, will exist with
seven-fold intensity in the next world, governed by the law of
God; there will be no corruptions nor infringements upon
one another's rights. Will not a man have his own family?
164 THE YOUNG FAMILY ASSOCIATION.
Yes; he will also have his own mansion and farm, his own
sons and daughters. And what else? Why the fact is, man
will continue to multiply and fill up this creation, inasmuch
as it is not filled up by the resurrected Saints after it is
made new.
And what will he do when this is filled up? Why he will
make more worlds, and swarm out like bees from the old hive,
and prepare new locations. And when a farmer has culti-
vated his farm, and raised numerous children, so that the
space is beginning- to be too strait for them, he will say, "My
sons, yonder is plenty of matter, go and organize a world, and
people it; and you shall have laws to govern you, and you
shall understand and comprehend through your experience
tli,e same things that we know." And thus it will be one eter-
nal round, and one continual increase ; and the government
will be placed under those that are crowned as kings and
Priests in the presence of God.
Much more might be said, for we have only just touched
upon these things, only turned the key that you may look
through the door and discern a little of the glories that await
the Saints. Let me tell you, it has not entered into the heart
of man to conceive the things which God has laid up for them
that love him, unless he is filled with the Holy Ghost, and
by vision gazes upon the thrones and the dominions, the prin-
cipalities and powers, that are placed under His control and
dominion ; and he shall sway a righteous sceptre over the
whole.
This we will consider a kind of resurrection sermon for
this creation, and all the righteous that shall inhabit it. We
have not time in this discourse to preach the resurrection of
the wicked, nor point out the place of their location.
THE YOUNG FAMILY ASSOCIATION.
By Susa Young Gates.
The history of the temple activities of the Young Fam-
ily association is a long one, and it is hoped an interesting
one. It is told in some detail in this article with the thought
that suggestions may be drawn therefrom for the benefit and
improvement of other temple committees and activities in
the various family organizations of the Church.
THE YOUNG FAMILY ASSOCIATION. 165
It will be remembered that the first family gathering for
temple and genealogical purposes held in the Church, so far
as we know, convened in Nauvoo at the call of Brigham
Young and Jesse Haven, January 8th, 1845. The minutes of
this meeting have been published in the July 1920 number
of the Utah Genealogical and Historical Magazine.
The St. George temple was dedicated Jan. 1, 1877. Here
then President Young entered, and during that winter did
some of the necessary work for his immediate ancestors. Re-
turning in the spring he called an informal meeting on his
birthday, June 1st, 1877 of his surviving brothers who were
Joseph, Phineas and Lorenzo, and there in the presence of
his family he turned over to them the responsibility of the
Young family temple work. His Brother Joseph died in
1881, but before that he had himself placed the responsibility
upon the youngest brother Lorenzo, to look after this temple
work.
Accordingly, a meeting of the Young family was called
at the April Conference 1884, and was held in the Social
Hall. After the festivities were partly over. Patriarch Lo-
renzo Young explained to the family his great desire to carry
on the Young temple work. For this purpose he proposed
that his son Franklin W. Young who was a good
clerk and a faithful man should go east to the birth-place of
the family in Hopkinton, Mass., and there examine the rec-
ords, securing all possible data concerning the ancestors of
Grandfather John Young. Money was raised by subscrip-
tion at this gathering, and Franklin W. Young left imme-
diately after the April conference, spending two months in
Hopkinton and Boston ; taking a side trip to Nova Scotia,
and thus securing all possible data concerning the family.
This, however, did not amount to very many names as the
line runs back only to, William 1721-1747, Joseph, 1730-1769,
John, 1763-1839, Brigham, 1801-1877.
On the return of Elder Franklin W. Young he and his
family spent some time in the Manti temple, doing the temple
work for the names he had secured.
In June 1890 several daughters of Brigham Young's fam-
ily decided, as long as there were no Young names to be had
that they would take up the temple work for the Howe and
Brigham lines. These daughters were : Fanny Y. Thatcher,
Maria Y. Dougall, Jannette Y. Easton, Phoebe Y. Beatie, Myra
Y. Rossiter, and Susa Young Gates. Considerable work was
therefore done in these two lines of Howes and Brighams.
At the suggestion of Apostle Franklin D. Richards all the
Howe work was turned over from the Richards family to
1G6 THE YOUNG FAMILY ASSOCIATION.
the Young- family by himself as the representative of the
Richards family. It will be remembered that Apostle Frank-
lin D. Richards was second cousin to Pres. Brigham Young,
their mothers being own sisters. One Abigail, 1766-1815,
married John Young and one Rhoda, 1762-1838, married
Dr. Joseph Richards who was the grand-father of Franklin
D. Richards. It may be well to say here that the Howe work
has been discontinued for twenty years, waiting for the pub-
lication of the great Howe book which has been long await-
ing publication at the hands of its author Judge Daniel Waite
Howe of Indianapolis. Judge Howe is now eighty-four years
old, and has willed his manuscript to the New England Gen-
ealogical Society, as he has not been disposed to publish it
himself. He has perhaps ten or twelve thousand names col-
lected in this manuscript which comprises practically all of the
Howe names prior to 1890 in the United States.
The Young daughters wrote a letter to Apostle Brig-
ham Young who was in England presiding over the Brit-
ish mission in 1892 asking his consent to reorganize the
Young family so that social gatherings might be held an-
nually, and, more especially, so that temple work could be
regularly prosecuted. An organization was accordingly
formed with Pres. Seymour B. Young as president of the as-
sociation. Mrs. Susa Young Gates was made temple recorder
with Mrs. Mabel Y. Sanborn as secretary and assistani re-
corder.
A Genealogical chart of the Young family was printed
by the Recorder in the year 1890. This chart was sent to
many of the eastern Genealogical libraries and is still there,
bound in little leather covers for the use of the students. The
Young Recorder, Mrs. Gates, spent a summer in Boston in
1892 trying to secure more data concerning the Brigham
Young Family line without success. She found thousands
of Young names in the Boston Genealogical Library as well
as in the New York and Washington genealogical libraries,
none of them, however, related to the Brigham Young line.
She discovered that the William Young of her own line was
a worshiper in the old south Church 1725-30; but as there
were four William Youngs living there and worshiping in
the same Church at that time, her puzzle could not be
straightened out as to the various Williams and their direct
ancestors.
Discouraged with lack of success in this particular
search, she returned home and laid the matter before Pres.
Wilford Woodruff, who said that Brigham Young would
stand at the head of all the Young families in this generation
THE YOUNG FAMILY ASSOCIATION. 161
and dispensation, and gave the Young family association per-
mission to gather up all Young names not related to other
Young families in the Church.
Accordingly the Recorder began the systematic collec-
tion of genealogical data concerning the Youngs of Europe
and America. In order to avoid duplication, five large index
books were prepared by the two Recorders and one was fur-
nished to each temple so that any one who came desiring to
do Young work might not duplicate the work already done.
Correspondence was also taken up with several Young fam-
ilies in the Church not related to the Brigham Young line,
and that correspondence and close association of the other
Young lines has been maintained up to the present time by
the Young Recorders.
Mrs. Gates made frequent trips to the east and made
three trips to Europe; and always a portion of her time was
devoted to securing more genealogical data and in a vain
endeavor to connect up the particular William Young of Bos-
ton, 1721, with other well known Young lines. Several Young
family histories have been purchased by the Recorder. The
Recorder bought a book by Selah Young of Long Island,
who has a long and extensive record of the Long Island
Youngs. "The Youngs in America," published in 1868 by
William Young of Philadelphia is another rare book, in the
possession of the Recorder. "James Young of Edinborough,
Scotland, and His Descendants," forms another large line of
Scotch Youngs. "The Diary of Arthur Young," the great
English pioneer agriculturist has little genealogy, but is in-
teresting to Youngs because it concerns himself and his im-
mediate family.
In the summer of 1904 the Recorder was advised by
Bishop Joseph Christenson, Chief Recorder of the Salt Lake
temple to begin research work in the small library belonging
to the Genealogical Society of Utah and founded by Apostle
Franklin D. Richards. This was done and then a regular
system of research work and of recording names in family
groups for temple records was worked out and adopted. En-
couragement was always given to the Young recorder by
Elders John Nicholson, Recorder Duncan McAllister and
Joseph Christenson.
The Young family yearly gatherings have become a per-
manent institution; so absorbed are the family in the so-
cial pleasures on June first each year that they do not always
wish to hear reports concerning the family temple work.
However, it is well to record the fact that the reports of the
168 THE YOUNG FAMILY ASSOCIATION.
temple committee are on file for 1895, 1896, 1906, 1908, 1910.
1912, 1913, 1914, 1917, 1919 and 1920.
In May 1906 the present temple committee was or-
ganized, consisting of Susa Young Gates, Col. Willard
Young, Gen. Richard W. Young, Afton Young, Percis Y.
Richards, Seraph Y. White, with Josephine Beatie Burton as
the secretary and treasurer of the committee. Other names
have been added to the committee from time to time ; John M.
Young, Mabel Y. Sanborn, John A. Widtsoe, with Maria
Y. Dougall, Emily Clawson and Jannette Y. Easton as hon-
orary members.
During the twenty years of activity the Recorder has
secured close upon thirty thousand names of Youngs and as-
sociated surnames. It became necessary to index the means
of information according to modern methods as the old index
books were very clumsy and antiquated. An index cabinet
was purchased, and accordingly the cabinet has been brought
up to date and the thirty-thousand cards are filed and put
into perfect order. In 1916 the Recorder sent out through
the Chicago Pope Directory two thousand circular letters to
Youngs in the Eastern States, the cost of the enterprise was
nearly a $100; but over ninety replies were received, some of
them containing small, but excellent pedigrees of various
Young families. Two printed pamphets of Youngs and one
beautiful Genealogical Tree came as the result of this cir-
cular appeal. So far as the Recorder knows, not one of
these families are related to the Utah line of Youngs although
several claim that relationship. However, the money was
well spent.
In September 1919 the Committee sent out invitations to
the Young family for an entertainment in the Social Hall,
hoping thereby to rouse renewed interest in the Young genea-
logical and temple work in the numerous branches of the
family. The Church, Temple and Genealogical authorities
were invited and a beautiful program was prepared. Our
famous "Mormon" Nightingale, Emma Lucy Gates, assisted
by her gifted and beautiful friend Romania Hyde, provided
the musical program. The two girls also added their stir-
ring testimonies concerning their own experiences in Gen-
ealogical and temple work while in Germany. Silver medals
were pinned upon the brave shoulders of Colonel Willard
Young and General Richard W. Young as a token of ap-
preciation felt by the Committee and the family for these
noble representatives of a great family.
In April of this year, 1921, notice was put in the paper
and sent to the various temples calling all of the unrelated
ENGLISH PARISH REGISTERS. 169
Young- families in the Church, to a meeting for the purpose
or organizing- a Surname Family organization. This meeting
resulted in the forming of a Young surname organization.
The Temple Committee decided to ask permission from
the five temples, the St. George, Logan, Manti, Salt Lake
City, and Hawaiian temples to have a benefit session for the
Brigham Young family. Generous and courteous replies
were received from the preside;nts of the tentples.
In the Salt Lake Temple a very wonderful and special
privilege was granted in honor of Pres. Brigham Young's
birthday. A fifth session was given to the family and friends
on the evening of June first, 1921 ; a beautiful spirit was
present, the quiet and calm being especJSally noticeable. It
was said by many present that the spirit of Brigham Young
was surely present, blessing the assembled family and friends
for the work done. Among those present who took names
for the family were: Pres. Heber J. Grant, Pres. Geo. F.
Richards, of the Salt Lake Temple, Elders Richard R. Lyman,
and John A. Widtsoe of the Quorum of the Twelve ; Patriarch
Hyrum G. Smith; of the Presiding Bishopric, John Wells.
The family itself owe a debt of gratitude to Elder John A.
Widtsoe who initiated this benefit session, and especially to
Pres. Grant, Pres. Richards and Elder Joseph Fielding Smith,
Bishop Joseph Christenson, Elder Albert Davis, Sister Edna
L. Smith, all of whom arranged the details of this session.
One-hundred and forty-three men and thirty women went
through in this session.
ENGLISH PARISH REGISTERS.
By the Rev. R. F. Bale, in Bucks (England) Standard.
Dr. Stubbs, a late Bishop of Oxford, once said, "Every
Englishman has a parish, every parish has a church, every
church has a register," by which he meant, presumably that
we all have accessible a source from which we can reconstruct
the past history of the place in which we live; from which we
can trace the genealogies of families at present among us
and, in so doing, see what manner of men their ancestors
were, what was their trade or quality, and often enough,
learn many quaint facts and bits of scandal about them, writ-
170 ENGLISH PARISH REGISTERS.
ten by their own contemporaries. So then the old parish
registers have a double value; first as one of the chief sources
of the science of genealogy, and second, because of their
general archaeological interest, as affording material from
which to draw a picture of what 16th and 17th century England
was like. Indeed, as depicting many of the facts of the every-
day life of our ancestors they simply abound in human in-
terest. Their primary value is, of course, as affording mate-
rials for the science of genealogy. What is the science of
genealogy? The definition of a modern writer will suffice:
"The science of genealogy is the account of descent from an-
cestors by enumeration of intermediate persons, or, perhaps,
in simpler terms, tracing the line of development from earlier
forms."
Without entering into the question of heredity, and
whether characteristics or habits acquired during life are trans-
missable or not, it is quite evident that the life continued by
the union of a single pair is not merely the united life of one
male and one female being, but the transmitting of an indefi-
nite number of lives in the past ages.
It is only through the parish registers that families can
trace their genealogy, and therefore it is of the utmost import-
ance that these should be printed, and so preserved from loss,
decay, and destruction, especially as they concern every class
in the community; every year the writing in these valuable
ancient records becomes more and more faded, and conse-
quently more difficult to decipher — hence the real ncessity of
immediate transcription. It is a matter of great regret that
their publication does not receive a larger measure of support
from each county, as they are of permanent value, and can
never be superseded. Pride of family and ancient descent is
now more highly appreciated than it was, especially in Ameri-
ca, and before the war, many Americans used to visit our
churches to search the registers with a view to tracing their
descent from the old the old English stock. One of the great
difficulties to be overcome by those who come to consult these
books lies in the ruinous and mutilated state of the leaves, and
in the faded, and too often, illiterate handwriting.
It is very noticeable, how, towards the end of the 17th
century, and through many years of the 18th century, the
character of the handwriting often changes from that of
the educated man to a slovenly scrawl, full of the most fan-
tastic spelling. No doubt this was due in many cases to the
incumbent leaving the task of registration to the parish clerk,
who, in country districts at any rate, would often be an illiter-
ate and uneducated man. It must sadly be acknowledged that
ENGLISH PARISH REGISTERS. 171
amongst the worst offenders in the past have been the lawful
custodians of the registers — the clergy themselves. More
especially during the bad old Hanoverian days, when so many
of the clergy thought more about their port and their hunt-
ing than about their duties, their carelessness and neglect ac-
counts for the sadly decayed state of so many registers, and,
in a large number of parishes, for the total loss of whole
volumes, covering, in some cases, the entries of two hundred
years. There were no doubt, many bright exceptions ; men
who realized the deep importance of their trust, who did their
work well in the hope that their successors in the benefice
would take an equally high view of their responsibility in
the matter. There is extant a pleasing instance of such
concern for the future. In the register book of Rodmarton,
Gloucester, under the year 1630, there is the following quaint
interpolation: "If you will have this book last, be sure to air
it at the fire or in the sun three or four times a year — else
it will grow dankish and rot, therefore, look to it. It will not
be amiss when you find it dankish to wipe over the leaves
with a dry woolen cloth. This place is very much subject
to dankishness, therefore I say look to it." The good vicar of
Rodmarton was a true and keen achaeologist, and had the
clergy as a whole been as careful of their registers as he evi-
dently was, there would be less trouble and uncertainty in
deciphering and transcribing them today.
To illustrate this carelessness it is not necessary to g'
far. The early pages in the first register book of Newport
Pagnell, which commences with the year 1558, have become
nearly undecipherable through dirt, damp, and general neg-
lect. "Quis custodiet ipsos custodes?" The lack of interest
on the part of the general public can hardly be wondered at
when those who have been appointed to take charge of the
register books have so often been found wanting in care and
interest. But there is something worse than neglect and lack
of interest, and that is total loss. The northern part of this
county has suffered badly in this respect; the earliest register
books, mostly of 16th century date, have been lost at Bow
Brickhill, Great Linford, Olney and Shenley. There is, too
loss of another kind, not occasioned by neglect, but by the
wars and upheavals in our national history. Many years for
instance, are often found missing during the Civil War, not
a single entry being recorded. This is true, also during the
Commonwealth. The loyalist clergy were driven out of their
livings, which were entrusted to Dissenting preachers. So
badly did the intruders keep the registers that Parliament
took the matter out of their hands in 1653, and placed it
172 ENGLISH PARISH REGISTERS.
in the hands of civil commissioners, as will be mentioned
later. But it is by no means unusual to find gaps and
irregularities in the continuity of the registers at other peri-
ods. A case in point is that of the books of St. Sepulchre's
Northampton; there is a gap of from 1574 to 1577. When the
Archdeacon made his visitation of Northampton in 1577 it
was presented that the then vicar of St. Sepulchere's "will
not keep the book of christenings, weddings and buryings.
because the churchwardens will not bring the names of them
that be christened, married, and buried, and because they will
not bring him the books and put it into his hands." One can-
not help suspecting that behind this complaint lay a petty
quarrel between a rather officious vicar, and two independent
and uncompromising laymen. The Archdeacon, however, took
the side of the wardens, and sternly admonished the vicar to
keep duly the register for the future.
The only satisfactory defense that can be offered to ex-
plain the somewhat torn and battered condition of so many
early registers is the length of time that they have been in
existence. Most of them date from about the middle of the
16th century though even this cannot be an excuse for their
total loss. For it is not generally known that many of the
books which have been lost, disappeared during the 19th cen-
tury. Take, for instance, the county of Buckingham. Lips-
combes great history of the county, published in 1847, shows
when compared with the present returns, how many there
were when his work was compiled which cannot be found
now. To the local ones mentioned above may be added the
names of the following Buckinghamshire parishes — Beacons-
field, Chetwode, Denham, Foxcote, Hardenham, and North
Marston, all of which have lost their first volume.
A lost register book, particularly if it be an early one,
is an irreparable loss. One can never tell what important fact
or useful connecting link in local history has been blotted
out for good. One single entry may be of more value than
all the rest of the entries put together. Dr. C. J. Cox says
truly "Irrespective of the incalculable value of registers for
genealogical and legal purposes and the historical and en-
tertaining information contained in their manifold notes, it
will also be found that the driest of them, which may lack
even a line of interpolation or a single descriptive passage
from beginning to end, will often yield no small amount of
local knowledge to the intelligent enquirer, particularly as
to the past trades and occupations of special localities.''
Having dealt with the difficulties and obstacles to be
met with in connection with the study of parish registers, the
ENGLISH PARISH REGISTERS. 173
next step is to see how they came to be. Wherever it is pos-
sible the attempt will be made to illustrate the history by
extracts from registers of towns and villages in the county,
with which the reader will probably be acquainted. It is al-
ways more interesting to learn facts about one's own district
than about the history of places the other side of the earth.
And so, "delectando pariterque monendo," it will be inter-
esting to see how nearly the great movements in English his-
tory touch the history of one's own locality.
The history of the registers covers nearly 300 years,
from 1538 to 1812, when civil registration was introduced by
Act of Parliament. The originator of the scheme was
Thomas Cromwell, the very shrewd but totally unscrupulous
minister of Henry the Eighth. What caused him to take the
step is not at all certain, but it has been suggested by Dr. Cox
that Cromwell, who was a resident in the Low Countries in
early life, may have during his sojourn there become acquaint-
ed with the system which obtained among the clergy of those
parts. However that may be, the fact remains that when
Henry appointed him as his Vicar General in 1535 by virtue
of the Act of Supremacy, plans were at once started for in-
troducing registration. Cromwell was not able to bring his
plan into operation till 1538. During his first three years of
office a wave of unrest and keen resentment against compul-
sory registration arose, though it was largely due to a com-
plete misunderstanding of what was involved. The clergy
seem to have regarded it as an attempt to exact a tax on the
administration of the Sacraments ; whether there was any
foundation for their opinion it is difficult to say, but it was
widely suspected to be so. At any rate it is instructive to no-
tice that one of the popular grievances put forward by those
responsible for the Pilgrimage of Grace, which took place in
1536, when the question was being mooted, was "that no in-
fant shall receive the blessed Sacrament of Baptism but un-
less a tribute be paid to the King." Cromwell was wise
enough to see which way the wind was blowing, and, for
a year or two, let the matter rest. At last, however, on Sep-
tember 5, 1538, he issued his injunction to every parish in
England and Wales ordering the minister in the presence of
the church warden, to enter every Sunday, all the baptisms,
marriages and burials of the previous week in a book which
was to be kept in a two-locked coffer, under pain of a fine
of 3s 4d., to be applied to the repair of the church. To object
to the ecclesiastical policy of Henry the Eighth was tanta-
mount to high treason, but, in spite of the danger, much re-
sentment was shown, and there are at least three communi-
174 ENGLISH PARISH REGISTERS.
cations on the subject to Cromwell among the archives of
the Public Record Office. They do not amount to much and
in fact most of the opposition was due to a misunderstanding
of the provisions of the order. For the order does not provide
any fee for registration, which was the chief objection; the
only charge on the parish was that of providing a book for
the purpose. And so, as is the case of Mr. Lloyd George's
Insurance Act, after much anger, accompanied by threats
of utter refusal to comply with the provisions of the order,
the thing went through, and the clergy settled down to it
with the best grace they could. Of the value of Cromwell's
decision in the matter there can be no doubt; it stands out
as the one really commendable action on his part in the pub-
lic life of that utterly unscrupulous man.
In the next reign the council of the boy King re-issued the
injunction in the same form, save that instead of 3s 4d, fine
for neglect going to the repair of the church henceforth it
was to be placed in the poor-man's box of the parish. Under
Mary, Cardinal Pole in 1555 told all the Bishops at their visi-
tations to make enquiry — "If the Parish priest had a regis-
ter with the names of those who were baptized, of the
sponsors, of the married, of the dead." The addition of the
sponsors names at baptism will be noticed; there is no men-
tion of them in Cromwell's injunction, nor in the re-issue
of it by Edward the Sixth. A large number of the clergy seem
to have complied during Mary's reign, but after the acces-
sion of Elizabeth the sponsors' names cease to be recorded
on a wide scale, though there are certain parishes which con-
tinued to do so ; there are, in fact, instances of it right
through the 18th century, though they are widely .scattered.
In very many cases they are obviously made simply to exalt
the dignity of a great family which could command the pres-
ence of exalted personages. The only other case in which
they were sometimes given was that of an illegitimate child,
where they are recorded in order that they might serve as
witnesses if required in matters which might be charged to
the parish, a thing not unlikely to arise in cases of bastardy.
There is a good example of this in the register of St. Michael,
York, dated April 25th, 1580. "Dorothy Atkinson, daughter
to Margaret Atkinson, unmarried, and begotten as she did
confess, in the time of her labour, before the wives then
present, by one Roger Nuton, coverlet weaver, the godfather's
name of it is Thomas Maryson, servant to Mr. Henrj^ Maye;
godmothers are Dorothy, wife of Edmund Walker, and one
Ephame, the wife of Laurence Gray, baptized 25th day of
April." (To Be Concluded.)
ANCESTORS. 175
ANCESTORS.
The following interesting article is taken from a publi-
cation of the Society, Sons of the Revolution, in the State of
California:
"Ancestors are found along with old furniture and cap-
tive skeletons in all our best regulated families. Ances-
tors consist of forefathers and foremothers, to say nothing of
fore-uncles and aunts, who have done something grand and
noble, like being beheaded by a king or having a relative who
was governor of a colony. This enables them to be pointed
at with pride by their descendants forever more.
"Being an ancestor is one of the easiest and most attrac-
tive of jobs. It merely consists of being boosted by one's
descendents. Thus many ancestors have been enabled to
make good after they are dead. More than one ancestor who
has gone out of this life a poor person, and only a few jumps
ahead of the sheriff, has had the good fortune, a century
later, to become the ancestor of some ambitious family with
plenty of money and has become so famous in consequence
that his tombstone has had to be greatly enlarged and
improved.
"Ancestors are one of the most valuable and satisfactory
of possessions. They are non-taxable and can not be stolen.
Their upkeep is practically nothing, and they do not deterior-
ate with age and neglect. In fact they increase in value as
they grow older. An ancestor six hundred years old is worth
a whole mass meeting of fifty-year-old ancestors. Adam is
the oldest ancestor. He is six thousand years old, and had
a fine record. But he is a common possession, like education
and liberty, so he is not valued very highly.
"Almost all rich people own and operate ancestors. But
the poorest man may have them, too. Many a man who hasn't
two vests to his name, and cannot hold a job two minutes,
has ancestors which are the envy of his automobile neigh-
bors. We cannot buy ancestors if we do not have them, but
we can buy them for our children by marrying discreetly. A
full set of fine imported ancestors can now be purchased for a
million dollars. The great trouble with these imported goods
is the fact that they are often badly infested with descendants.
Some of the very finest ancesors have been almost ruined by
these parasites, and there is no legal cure.
"In England, everybody has ancestors. Some of them
are over a thousand years old, and are still in a state of
excellent preservation. The best American brand came over
in the Mayflower about three hundred years ago.
"We should be proud of our ancestors, but not out loud.''
176 CHOOSING ONE'S ANCESTORS.
CHOOSING ONE'S ANCESTORS.
By T. R. Kelly.
In many of the larger cities of this country, and in almost
every village in the older European nations, are shops where
one may find a great variety of articles which have come down
to us from ages long past — from people who lived and worked
centuries ago, but who have passed into the "realms of shade"
and have been forgotten. Furniture, rugs, vases, wonderful
works of art and pieces of jewelry may be found there, all tell-
ing of the lives and customs of ancient people.
Beautifully carved and faultlessly designed tables of the pe-
riod of Queene Anne and the earlier Colonial days ;massive ebony
chairs from the time of Louis XIV of France ; rugs from Bagdad
whose texture and color and design tell of the Persians cen-
turies ago ; vases from the ruins of Pompeii ; silks from ancient
China; jewelry from the tombs of Egypt — any or all of these
we may find and we may select and choose them as our fancy
dictates. But it is different with ancestors. In the silent halls
of the past they stand, a never-ending line, and try as we will we
cannot remove or change them.
On one side stands the grim puritan who came over in
the Mayflower and who has beneath his feet, a great sign
telling the world that he was the champion of liberty. Thous-
ands bow before him and try to claim him as an ancestor, for-
getting that he it was who burned poor, defenceless old women
because he said they were witches. Across from him is the
grand gentleman from Jamestown whose greatest effort was
to find a way to live without work. The high-hatted, long
cloaked Dutchman of New Amsterdam who exercised his wits
to cheat the poor Indian out of the Island of Manhattan. The
half wild French Voyageur who explored rivers and lakes in
the north, and the greedy and crafty Spaniard who tortured
the poor natives of the south to get their supposed hoards of
gold. Oh, ancestors are queer things, all right, and mighty
hard to lose or change.
For most of us, ancestors are only dim, shadowy ghosts of
the past. We know our immediate parents very well, and have
a fairly good idea of at least one or two of our grandparents,
but farther back than that, the outlines become dim, the lives
and characters of individuals fade into mists and shadows of
time and we see them no more. If we were permitted to enter
the dim corridors of the past and choose from among the end-
less lines of shadowy forms, our ancestors, which would we
CHOOSING ONE'S ANCESTORS. 177
take? Would it be the iiery little Miles Standish, or the bash-
ful and obedient John Alden? Would we take for the root of
our family tree the fearless pioneer who made the paths through
an unknown wilderness that civilization was to follow on its
westward' course, or the man who, by his wit and craftiness
laid the foundation for a great fortune in the cities of the
coast? Would we select the mighty men of battles who put
nations under their feet, or the kings and emperors who fill the
pages of history? Some might choose one of these; but let me
tell you who I would like for my ancestors.
A high, rock-bound coast. Sea birds wheeling and circling
among the cliffs and peaks which rise bare and dark above the
dashing, pounding waves of the Atlantic. Back of the cliffs
and along the shore of asheltered bay, a little valey verdure-
clad, peaceful, smiling. (I want the rocks and the sea and the
smiling valley as the home of my ancestors, because they make men
fearless and strong and manly; and they give to women great,
enduring love, clearness and breadth of vision, and sweetness
and tenderness of character.)
A young man comes down the steep path with long swing-
ing strides toward the water's edge, his fishing nets thrown
across his broad shoulder. His arms and neck browned by the
sun and wind of the sea, show the grace and strength which
comes from hard and constant work. His eyes, clear as the
blue of the morning sky, look upon the world without fear or
shame.
He is busy preparing his trim, white boat for the day's
work when a girl appears, coming over the shoulder of the hill
behind him, and pauses at the edge of the rock above the boat.
The young man turns to release the boat from her moorings,
and see the dainty, girlish figure outlned aganist the sky.
"Elizabeth," he cries and in an instant he is standing beside
her, holding her hands and looking into her eyes. "I was think-
ing of you, girl, all morning," he said in a low quiet voice. "I was
thinking of you and wondering if I would see you before I went
out."
"I was thinking of you, too, William, (somehow, I want my
ancestors to be Elizabeth and William) and watched from
the back stoop until I saw you coming across the hill — then I
came to you." — Such faith; such earnestness; such singleness
of heart.
"I am glad you came," the boy said earnestly, "for now the
work will not be so hard nor the day so long. Ah," he con-
continued, placing his arm around her shoulder and drawing
178 BRIGHAM YOUNG GENEALOGY.
her close to him, "it will not be long, now, until it will be at
our own gate that I will bid you goodbye, and it will be from our
own stoop that you will watch for the white sail of the Witch as
she rounds the point."
"Yes, William dear," she breathed as she placed her soft,
white hand against his sun-browned cheek, "it will not be long;
but oh, I wish you could leave the sea. You never go out but
I watch for the dark clouds to come rolling up from the ocean
and listen for the moaning of the bar which tells that a storm
is at hand." Her words came along in a whisper — "I pray for
you, William, always, and my heart is sick with fear for you."
"I know," he replied, tenderly, "I know ; but today I have
found a way to take the fear out of your tender heart and bring
the smiles back to your sweet lips and happiness and content-
ment into your eyes. Today, I will sell the Witch with all my
gear to Amos Harding, and the day you are mine we will start
for that great, wonderful West where opportunity waits for us
and where our children and our children's children will find a
home and happiness.
BRIGHAM YOUNG GENEALOGY
Compiled by Susa Young Gates and Mabel Young Sanborn.
(Continued from page 140.)
33. William Goodall^ Young, (Loren::o Doiv,^ John,^ Jo-
seph,^ William,'^) eldest son of Lorenzo Dow Young and
Persis (Goodall) Young, was b. 21 Feb., 1827, Can-
andaigua, New York. He was a firm believer in the
principles of the Church and filled three foreign mis-
^ sions. He took up the practice of medicine which he
followed for several years with considerable success. He
m. 1st Adelia Clark, b. 28 Jan., 1826, daughter of
Gardner and Delecta Clark. He d. 15 Apr., 1894, in
Salt Lake City, Utah.
Children of William Goodall Young and Adelia
Clark Young.
i. Delecta, b. and d. Nov., 1845 in Winter Quarters, Nebraska.
ii. Maria Adelia, b. 29 Feb., 1847, m. George McKay Pugmire,
b. 31 Mar., 1846, children: (1) George F, b. 20 Sept., 1866,
m. 3 Oct., 1888, Martha E. Merkley, children: (a) Ada,
BRIGHAM YOUNG GENEALOGY. 179
b. 24 May, 1889, (b) Angus, h. 6 Nov., 1890, (c) Lorenzo,
b. 4 Jan., 1893, d. 15 Feb., 1893, (d) Esther, b. 3 Apr.,
1894, twin d. 8 May, 1894, (e) Ellen, b. 3 Apr., 1894, twin
d. 4 Apr., 1894 (f) Robert, b. 20 Oct., 1895; (g) Tracy,
b. 6 Mar., 1898; children b. Bear Lake Co., Idaho; (2)
Jonathan Y, b. 1 May, 1868, m. 2 May, 1892, Anna Oleson:
children: (a) Estell, h. 8 June 1893; (b) Edna, b. 26
Sept., 1894; (c) Alfrcda, b. 11 Oct., 1896; (3) Brigham
Y, b. 31 Jan., 1870. m. Mary Hall, child: (a) Ellsworth,
h. 10 June, 1899; C4) Seraph Young, b. 26 Oct., 1872, m.
25 Dec, 1899, Thomas Trader of Lima, Mont.; (5)
Mariam Y., b. 22 Feb., 1875. m. 1st John Henry Clark.
He d. 6 Dec, 1895. Child: (a) Cort Clarence, b. 20
May, 1894. She m. 2nd 10 Nov., 1898, Henry Peake, of
Focatello, Idaho; (6) Alice Y., b. 10 Nov., 1878; (7)
Leon Y., h. 27 Nov., 1884; (8) Archie Y ., b. 27 Apr.,
1891 ; (9) Delia Y ., b. 7 Apr., 1893. All born, St. Charles,
Bear Lake Co., Idaho, unless otherv^rise stated.
90. iii. William Wallace, b. 28 Feb., 1849.
91. iv. Joseph Gardner, b. 15 Feb., 1852.
92. V. Lorenzo Dow III, b. 24 Mar., 1854.
vi. Marinda Eliza, b. 28 Aug., 1858, m. 25 Nov., 1885, John B.
Seaman, of Montpelier, Idaho; children: (1) Myrtle
Sophia, b. 16 Sept., 1886; (2) John B. II, twin, b. 13
Aug., 1888; (3) William Wallace, twin, b. 13 Aug., 1888;
she m. 2nd Nicholas Bethell of Ogden, Utah. She d. 10
Aug., 1901.
William Goodall^ Young m. 10 Oct., 1857, Martha Granger,
b. 12 Oct., 1831, Derbyshire, England, daughter John
and Ann (Woodhouse) Granger.
Children of William Goodall Young and Martha
Granger Young.
93. i. William Goodall II, b. 1 Nov., 1864.
94. ii. John Granger, b. 29 Aug., 1866.
95. iii. Joseph Angell IV, b. 8 Aug., 1868.
iv. Mary Ann, b. 25 May, 1870, m. 15 Oct., 1887, her cousin, Silas
S. Young, see No. 99 this Gen. for children.
V. Harriet Brown, b. 1 Aug.. 1873, m. 31 Oct., 1894. Jacob Henry
Tipton, b. 6 Oct., 1861, children: (1) Hattie Y., b. 19
Sept., 1895: (2) Jacob Y., b. 26 Nov., 1896; (3) William
Y., b. 31 July, 1898, all b. in Murray, Utah.
34. Joseph Watson^ Young, (Lorenzo Dozn',* John,^ Joseph,'
William,^) son of Lorenzo Dow Young and Persis
(Goodall) Young, was bom 12 Jan., 1829, Mendon,
Monroe Co., New York, d. 7 June, 1873. He was a
devoted and faithful member of the Church, and spent a
great deal of his time in traveling and preaching. He
filled a mission in Great Britain and while in England
he m. Sept., 1852 Mary Ann Pugh b. in England, d.
180 BRIGHAM YOUNG GENEALOGY.
1853, while crossing the plains on her way to Utah. He
■ m. 2nd, 2 Feb., 1855, Lurana Eldredge, b. 21 Feb., 1838
in Indianopolis, Indiana, daughter of Horace S. and
Betsey A. (Chase) Eldredge.
Children of Joseph Watson Young and Lurana
Eldredge Young.
i. Joseph Watson II, b. and d. 12 Oct., 1855.
ii. Selina IMehitable, b. 9 Mar., 1857, d. Jan., 1908, m. 1 Nov.,
1875, Lorenzo John Brown, b. 20 May, 1854, children:
(1) Nina Frances, b. 16 Mar., 1877, Pine Valley, Utah, m.
15 Nov., 1895, Charles Callier Maxwell, b. 18 Oct., 1871,
children: (a) Nina Frances, b. 21 Feb., 1898; (2) Lorenzo
John II, b. 10 Au?.. 1879; (3) Lurana, b. 10 Sept., 1882;
(4) Joseph Y., h. 8 Oct., 1884, d. 1 July, 1886; (5) Edzvard
M., b. 28 June, 1886; (6) Ella, b. 10 June, 1888; (7)
Donald, b. 26 Mar., 1893; (8) a son, b. and d. 20 June,
1899. Last six children b. in Nutrioso, Apache Co.,
Arizona.
iii. Ida Priscilla. "Phyllis," b. May, 1860. m. 8 Oct., 1885, Ed-
ward J. McEllin b. 3 Aug., 1852, Balla, County Mayo,
Ireland, children: (1) Son, b. and d. 13 July, 1886; (2)
Margaret Mary, b. 15 Sept., 1887; (3) Edzvard J. II, b.
12 Nov., 1896; (4) John, b. 31 Mar., 1898, d. 16 Apr.,
1898, all born in Hamilton. White Plain Co., Nevada.
iv. Mary Anne "Madge A." b. 6 Aug., 1862, Salt Lake City,
Utah m. 25 Dec, 1883, Joseph Richard Smuin, d. 9 Apr.,
1863, Lehi, Utah. Children: (1) Joseph Richard II, b.
18 Mav, 1885: (2) Roland, b. 8 Aug., 1887; (3) Mad^e,
b. 30 July. 1889; (4) Kathleen, b. 12 Sept., 1891; (5)
Gerald, b. 15 Dec, 1893; (6) Irene, b. 30 Mar., 1896; (7)
Thelma, b. 4 May, 1898, all born in Lehi, Utah.
96. V. Horace Eldredge, b. 3' Oct., 1864, Salt Lake Citv, Utah.
vi. Lorenzo Dow IV, b. 28 Oct., 1866, Salt Lake City, Utah, m.
21 Dec, 1892 Florence Amelia Thorpe, b. 12 Jan., 1872,
Nottinghamshire, England. No issue.
97. vii. Amjmi Jackman, b. 25 July, 1869, St. Joseph, Nevada.
viii. AuRELiA. "Lurana Muzette," b. 1 Jan., 1872, St. George, Utah,
m. 8 Oct., 1900, Ernest Mitchell Pratt
Joseph Watson^ Young m. 2 Dec, 1865, Julia T. Adams,
b. 11 Aug.. 1847 in Pottawattamia, Iowa, daughter of
Barney and Julia A. (Banker) Adams.
Children of Joseph Watson Young and Julia T.
(Adams) Young.
i. Julia Ann, b. 7 Oct., 1867, Salt Lake Citv, Utah, m. 13
Julv, 1887, Ernest Quavle, b. 1 Nov., 1866, children: (1)
Percv Williard, b. 14 Mav 1888. d. 10 Aug., 1888; (2)
Stanley Y., b. 10 Aug.. 1889; (3) Ernest Harrison, h. 9
May, 1891; (4) James Blaine, b. 12 June 1893; (5) Julia,
BRIGHAM YOUNG GENEALOGY. 181
b. 19 July, 1895; (6) Sara, b. 12 Jan., 1897; (7) Asenath
Maude, b. 13 Aug., 1898, all b. in Salt Lake City, Utah.
ii. Asenath Adams, b. and d. 30 Dec, 1870, St. George, Utah.
iii. Persis Goodall, b. 21 Feb., 1872, Glendale, Utah, m. 1st, 28
Feb., 1890, Byron Quayle, b. 7 Feb., 1870, children: (1)
John Y., b. 2 Dec, 1890; (2) Julia Juanita, b. 5 Oct., 1892,
d. 23 Feb., 1893; (3) Byron Sidney, b. 27 Nov., 1893; (4)
Annie Maud, b. 2 Feb., 1895, d. 29 July, 1895. She m.
2nd (a brother of her deceased husband), Laurence
Quayle, b. 28 July, 1874. children: (5) Clifford Quincy,
h. 4 Feb., 1898; (6) A daughter, b. and d. 19 Nov., 1899.
35. John Ray^ Young, (Lorenso Dow* John^^ Joseph,"^ Wil-
liam,^) son of Lorenzo Dow, and Persis (Goodall)
Young was born 30 Apr., 1837, Kirtland, Ohio. He
came to Utah when a boy, arriving 4 Oct., 1847. He
has done a great deal of pioneering and in the early days
was known as "John R., the Pathfinder." He m. 1st,
Albina Terry, 1 Jan., 1859, daughter of William R. and
Mary A. (Phillips) Terry. She was b. 5 Oct., 1836
in South Kingston, Washington Co., R. I. and d. 8 Jan.,
1913.
Children of John Ray Voting and Albina Terry
Young.
i. John Terry, b. 16 Nov., 1859, Payson, Utah, d. 21 Jan., 1862.
98. ii. Frank Albion, b. 6 Jan., 1861.
99. iii. Silas Smith, b. 6 Aug., 1863.
100. iv. Ferra Little, b. 26 Feb., 1866.
101. v. William Reynolds, b. 28 Nov., 1868.
102. vi. John Royal, b. 27 Feb., 1872.
103. vii. Joseph Willard, b. 14 May, 1875.
John Ray Young m. 1 Jan.. 1861, Lydia Knight, b. 6 June,
1844, Nauvoo, Illinois, daughter of Newel K. Knight
and Lydia (Goldthwaite) Knight. She d. 8 May, 1905.
Children of John Ray Young and Lydia Knight
Young.
I Lydia Rosanna, b. 28 Oct., 1862, Provo, Utah, m. 12 Dec,
1879, Henry Thomas Stolworthv, b. 15 Nov., 1860; chil-
dren: (1) Matilda Y.; b. 22 Mar., 1881, Orderville, Utah,
m. Ether Staker; child: (a) Anthony Glen. h. 28 Jan.,
1900; (2) Lucy Rosanna, b. 24 Aug., 1883. Orderville,
Utah; (3) Mary Eli::aheth, b. 7 Aug., 1885; (4) Lydia
Albina, h. 25 Nov.. 1886; (5) Pearl Vilate, b. 6 Aug.,
1888; (6) Hazel, b. 6 Aug., 1891; (7) Willma, b. 27
July, 1893 ; (8) Jesse Henrv. b. 3 Apr., 1895 ; (9) Howard
Ray. b. 2 Aug., 1896. d. 22 Oct., 1896; (10) Newel, twin,
b. 18 Dec. 1898, d. 26 Dec. 1898; (11) Knozvlton, twin,
182 BRIGHAM YOUNG GENEALOGY.
b. 18 Dec, 1898, d. 7 Jan., 1899, all children born in Hunt-
ington, Utah unless otherwise stated.
ii. Joseph Smith, twin, b. 5 Apr., 1868, Washington, Utah, d. 21
May, 1868.
iii. Hyrum Smith, twin. b. 5 Apr., 1868, d. 24 May, 1868.
iv. Persis Vilate, b. 25 Dec, 1875, Kanab, Utah, d. 16 Mar., 1893.
She m. 30 Oct., 1891, Eugene Deloss Buchanan; child:
(1) Archie Deloss. h. 11 Jan.. 1893, Lyman, Utah. Died.
104. V. Newel K. Knight, b. 21 Aug., 1877.
vi. Howard Spencer, b. 30 Oct., 1880, Orderville, Utah,
vii. Edward Webb, b. 24 May, 1882, Orderville, Utah.
John Ray Young m. 9 May, 1870, Tamer Jane Black, b. 1
May, 1852, Manti, Utah, daughter of William M.
Black and Amy J. (Washburn) Black,
Children of John Ray Young and Tamer Black
Young.
{
i. Harriet Amy, b. 11 Apr., 1872, Glendalc, Utah m. 19 Dec,
1888, Eugene Deloss Buchanan. She d. 11 Apr., 1890,
child: (1) John Ray, b. 31 Mar., 1890, Mancos, Colorado,
d. 25 Dec, 1896.
ii. Mary Whipple, b. 2 Feb.. 1874, Glendale, Utah, m. 24 Oct.,
1890, Howard Daniel Roberts, b. 10 July, 1872. He was
accidentally drowned 19 June, 1897, children: (1) Mamie,
b. 27 Aug., 1891. d. 25 Mar., 1892; (2) John Clark, b. 20
Jan., 1893; (3) William Claud, b. 4 Julv, 1894; (4) Hat-
tie Vilate, b. 17 Dec, 1895; (5) Hoivard Dc Levan, h. 3
Oct., 1897. All children born in Fruitland, San Juan Co.,
New Mexico.
105. iii. William Lorenzo, b. 29 May, 1875.
iv. Samuel Claridge, b. 24 Apr., 1877, at Glendale, Kane Co.,
Utah ; he m. 1st, 13 Sept., 1897. Clara Johnston, b. 9 Mar.,
1878; d. 16 Jan., 1898, daughter of William J. and Ellen
Johnston ; he m. 2nd, 10 Oct., 1899 Laura Josephine
Tietjen, b. 17 Mar., 1880, Ramah, Valencia, New Mexico.
No issue.
V. ThoImas Robertson, b. 18 Dec, 1879, Glendale, Utah.
vi. Martin Ray, b. 10 Nov., 1885, Lyman, Wayne Co., Utah.
vii. Daniel W., b. 25 Dec, 1890, Mancos, Colorado, d. 11 Jan
1891.
John Ray Young m. 10 Oct., 1878, Catharine Coles, b. 16 Oct.
1858, Wales; d. 12 Dec, 1879, daughter John Coles and
Mary (Hodges) Coles, of Pontypridd, Glamorganshire,
Wales.
Child of John Ray Young and Catliarine (Coles)
Young.
i. Mary Ellen, b. 27 Nov., 1879, Salt Lake City, Utah, m. 24
Nov., 1898, George Carlos Odekirk, b. 14 Dec, 1877,
BRIGHAM YOUNG GENEALOGY. 183
children: (1) Dallas Lionel, b. 7 Sept., 1899; (2) John
Ray, b. 21 Mar., 1902; (3) Earl LeRoy, b. 6 Feb., 1904;
(4) Orville Ethrige, b. 30 Jan., 1906; (5) George Carl,
b. 4 Dec, 1908; (6) Ethel Maria, b. 23 Dec, 1910; (7)
Margaret, b. 21 Dec, 1911; (8) Ernest Wallace, b. 24
Feb., 1914; (9) Glen Young, b. 19 June, 1915, all b. in
Vernal, Utah.
36. Franklin Wheeler^ Young, (Lorenzo Dow,*" John,^ Jo-
seph,- William,'^) son of Lorenzo Dow Young and
Persis (Goodall) Young, was b. 17 Feb., 1839, Scott Co.,
Illinois. He crossed the plains with ox team to Salt
Lake Valley in his 9th year, walking most of the way
from the INIissouri River, arriving in the .Valley on the
4 Oct., 1847. When he was seventeen he was called
on a mission to the Sandwich Islands. He m. 5 Dec,
1858, Nancy Leonora Greene, b. 25 Sept., 1&41, Glas-
cow, Illinois, daughter of Evan M'. Greene (see iii, un-
der No. 3 this Gen.) and Susan (Kent) Greene. She
d. 14 June, 1901. He d. 22 Jan., 1911.
Children of Franklin Wheeler Young and Nancy
Leonora {Greene) Young.
i. Franklin G., b. 27 Oct., 1859, Grantsville, Utah, d. 12 Nov.,
1860.
106. ii. Franklin Archie, b. 23 Feb., 1862.
iii. Persis Louisa, b. 2 July, 1864, St. Charles, Idaho, m. 16 June,
1884, Levi Willard Richards, b. 12 June, 1845, Nauvoo,
Illinois, son of Levi and Sarah (Griffith) Richards,
child : Franklin Y., b. 4 June, 1886 ; d. 6 July, 1886. He
d. 30 Mar., 1914.
iv. Susan Evadna, b. 3 Oct., 1865, St. Charles, Idaho, m. 19 July,
1900, John S. Curtis, b. 19 Apr., 1863, Moroni, Utah. She
d. 8 Dec, 1901. No issue.
V. Allie, b. 12 Mar., 1868, Smithfield, Utah ; m. 1st 25 May, 1887,
James T. Woods, b. in England, child: (1) Pearl Y.,
b. 16 Mar., 1889, Fremont, Utah, m. James Richard Gra-
ham, b. 15 May, 1876, Fairview, Utah. She d. 25 June,
1915, children: (a) Lyndon James, b. 17 Dec. 1906, Fair-
view, Utah, (b) Kent Wheeler, b. 21 Feb., 1909, Hunting-
ton, Utah; d. 3 Mar., 1909; (c) Thelma Ann, b. 11 Aug.,
1911, Fairview, Utah; (d) Flora Allie, b. 28 Sept., 1913.
She m. 2nd 24 June. 1896, John Henry Taylor, b. 4 Jan.,
1861, Kavsville, Utah; children: (2) John Moroni, b. 28
June, 1897; (3) Nancy, b. and d. 1 Aug., 1898; (3) Aroet
Franklin, b. 4 Feb., 1900; (4) Lorenzo Jndependence, b.
19 Apr., 1901; (5) Eva Viznan, b. 15 Sept., 1902; d. 7
Jan., 1914; (6) Alma Ellison, b. 3 Jan., 1904, Huntington,
Utah ; (7) Orissa Stisanuah, b. 27 Sept., 1905, Hunting-
ton, Utah ; (8) Leonora Jane. b. 25 Sept., 1907.
vi, Harriet Nancy, b. 10 Dec, 1869, Clarkston, Utah, d. 23
Jan., 1904, unmarried.
184 BRIGHAM YOUNG GENEALOGY.
vii. Lucy Kent, b. 22 Oct., 1872, Newton, Utah; m. 1 July, 1892,
James Milton Taylor, b. 10 May, 1871, Salem, Utah, chil-
dren: (1) Leonora Louise, b. 3 Apr., 1893, d. 20 Apr.,
1893, (2) Clara Lucy, b. and d. 16 July, 1894; (3)
Gertrude, b. and d. 10 May, 1895 ; (4) Milton Y., b. and
d. 10 Mar., 1896; (5) Platte Sczvell, (adopted) h. 28
Mar., 1896; (6) Walter Alfred, b. and d. 8 May, 1898, (7)
Perron, b. and d. 13 Aug., 190O; (8) Allen, b. and d. 28
June, 1905; (9) Molhourne James, b. and d. 4 Aug., 1907;
(10) Nancy, (adopted) b. 20 Aug., 1907, all b. in Fremont,
Utah.
viii. Edward, b. and d. 13 Nov., 1875, Leamington, Utah.
Franklin Wheeler Young m. 6 Jttly, 1861, Anna Maria
Sabin, b. 19 July, 1846, St. Louis, Missouri, daughter
of David Sabin and Elizabeth (Darwart) Sabin. She
d. 18 Sept., 1895.
Children of Franklin Wheeler Young and Anna
Maria Sabin Young.
i. Maria Leonora, b. 7 Julv, 1862. Grafton, Utah, d. 19 Sept.,
1867.
ii. Elizabeth Aretta, b. 10 Sept., 1864, St. Charles, Idaho, teacher
of Normal Drawing in the Brigham Young Academy in
Provo, Utah. She is a graduate of the Normal Training
School, Oswego, N. Y., also an able writer of prose and
poetry.
iii. David Sabin, b. 15 July, 1866, Franklin. Idaho, d. 2 June,
1878.
107. iv. Leroy Wheeler, b. 25 Aug., 1869.
108. V. Lorenzo Howe, b. 12 June, 1871.
vi. Olive Louise, b. 14 Tune, 1874, Richville, l^tah, m. 3 Oct.,
1901, Neil Gilchrist, b. 28 Apr. 1872, Lehi, Utah. He d.
29 Jan., 1905. child: Vera, b. 22 Jan., 1904, Lewisville,
Idaho, d. 24 Nov., 1904.
vii, Ellen Lucretia, b. 4 Jan., 1878, Ljmian, Utah, d. 14 Jan., 1900,
unmarried.
viii. Rhoda May. b. 8 June, 1880, Lyman, Utah. m. 4 June, 1902,
John Oliphant, b. 17 Apr., 1877. Kanab, Utah; children:
(1) John Arden, b. 14 Sept., 1903, Provo, Utah; (2) Don,
b. 6 Jan., 1907, Orangeville, Utah; (3) Romav, b. 12 Aug.,
1910, Provo, Utah.
37. Lorenzo Sorlskie^ Young, (Lorenzo Doiv* John,^ Jo-
seph," IJ-'illiam,^) son of Lorenzo Dow Young- and Persis
(Goodall) Young was b. 9 Mar., 1841, Winchester, Il-
linois. When six years of age he came to Utah with
the first company of pioneers in 1847, being one of the
two children who accompanied that memorable expe-
dition on its perilous journey across the plains. He has
done a great deal of pioneering and helping to build up
waste places in different portions of the country. He
112.
vii.
113.
viii.
ix.
BRIGHAM YOUNG GENEALOGY. 185
m. 15 July, 1872, Sarah Amelia Black, b. 13 July, 1854,
Manti, Utah, daughter of William M. Black and Amy J.
(Washburne) Black.
J
Children of Lorenso Sobiskie Young and Sarah
Amelia Black.
109. i. Joseph Watson III, b. 22 June, 1873.
ii. Persis A,my, b. 15 Oct., 1874, Glendale, Utah, m. 14 Feb., 1895,
Orville Clark Roberts II, b. 25 Oct., 1870, Provo, Utah;
children: (1) Amy Jane, b. Jan., 1894, Huntington, Utah;
(2) Lorenzo Sobiskie, b. and d. 28 Aug., 1895, Fruitland,
San Juan Co., New Mexico; (3) Mary Amelia, b. 5 Dec,
1896, Huntington, Utah; (4) A son b. and d. same day;
(5) Hozmrd Glen, h. 13 Oct., 1899, Fruitland, New
Mexico.
110. iii. Lorenzo Dow V, b. 18 May, "1878.
111. iv. Howard William, b. 2 Feb.. 1880.
V. Sobiskie Grant, b. 16 Apr., 1882, Orderville, Utah, d. 19 Jan.,
1901.
vi. Guernsey Brown, b. 3 Jan., 1884, Lyman, Utah, d. 11 Apr.,
1915.
Charles Ray, b. 1 Sept., 1886.
Benjamin Franklin, b. 17 Mav, 1889.
Angus, b. 14 Apr., 1891.
X. Tamer, b. 1 Dec, 1892, Huntington, Utah, m. William Bleak;
son b. 1921.
xi. Chilla.s, b. 18 Aug., 1897, Huntington, Utah.
xii. Orvill Harry, b. 26 Jan., 1900, Huntington, LItah.
58. Perry Le Grand^ Young, (Lorenzo Dow* John,^ Josephs-
William,'^) son of Lorenzo Dow Young and Hannah Ida
(Hewitt) Young, was b. 1 Nov., 1858. He m. 1 Feb.,
1883, Matilda Eleanor Young, daughter of Phineas
Howe Young and Maria (James) Young. (See page
27, Vol. XI, this Genealogy.)
Children of Perry Le Grand Young and Matilda
Eleanor Young.
114. i. Clifford Lorenzo, b. 19 Jan., 1884.
115. ii. Lyle Le Grand, b. 16 Feb., 1886.
116. iii. Brigham Willard II, b. 5 Nov., 1887.
117. iv. Dallas, b. 6 June, 1892.
39. Fera^torz Little'^ Young, (Lorenzo Dozv,* John,^ Jo-
seph,- William,'^) son of Lorenzo Dow Young and Han-
nah Ida (Hewitt) Young, was b. 8 Nov., 1867. Rich-
vile, Utah. He m. 15 Oct.. 1891, Agnes Bathara Pack,
b. 28 Mar.. 1867 Salt Lake City, Utah, daughter of
Ward Eaton Pack and Agnes (Lowrv) Pack. No issue.
186 BRIGHAM YOUNG GENEALOGY.
40. Edward Jones^ Young, (Lorenzo Dow,^ John,^ Josephy^
William;^) son of Lorenzo Dow Young and Eleanor
(Jones) Young was b. 2 Oct., 1860. Pleasant Green,
Utah. He m. 27 Nov., 1879, Esther Dunster, b. 24 Apr.,
1861, Salt Lake City, Utah, daughter of James Dunster
and Mar>^ (Jones) Dunster. She d. 18 Mar., 1907.
Children of Edward Jones Young and Esther
(Dunster) Young.
118. i. Edward Jones II, b. 5 Apr., 1881.
ii. Esther Marie, b. 23 Dec, 1882. Salt Lake City, Utah, m. Wil-
liam B. Erickson, 27 Jan., 1904; children: (1) Zelph
Young, b. 20 June, 1905 ; (2) JVilliam Shirley, b. 25 Dec.,
1906; (3) Irma Marie, b. 19 July, 1909; (4) Edzvard
Benbozv, b. 25 Mar., 1912; (5) Alma Irvin, b. 24 Nov.,
1913, all b. Murray, Utah.
iii. Harriet Irma, b. 11 June, 1885, Salt Lake City, Utah, m.
Delbert W. Colton; children: (1) Milas Young, b. 12
Feb., 1907; (2) Esther Cclestia, b. 12 Nov., 1908; (3)
Mary Marie, b. 30 Sept., 1910; (4) Wade Young, b. 30
Sept., 1912; d. Feb., 1913, all b. Vernal, Utah.
iv. Ellen Page, b. 18 May, 1888, Vernal, Utah, m. Francis Arm-
strong Siddoway; children: (1) Francis Young, b. 15
Jan., 1911; (2) Ardafh Young, b. 20 Mar., 1912; (3)
Lamrence Young, b. 20 Jan., 1914; all b. Vernal, Utah.
V. Mary Dunster, b. \ Oct., 1890, Vernal, Utah, m. 1 May,
1918, Stratford Avon Shakespear.
vi. Jasmine, b. 18 Mav, 1896, Vernal, Utah, m. Thomas Edward
H. Hihbard, child: Nadine Young, b. 30 Aug., 1920, Salt
Lake City, Utah.
119. vii. Seymour Dow, b. 16 Aug., 1898.
viii. Theodore Maeser, b. 26 Mar., 1901, Vernal, Utah.
Edward Jones Young m. 2nd, 16 Sept., 1908, Maude Hodgkin-
son, b. 18 June, 1878, Pleasant Grove, Utah, daughter
of William Hodgkinson and Hephzibah (Gardiner)
Hodgkinson.
Child of Edzvard Jones Young and Maude Hodg-
kinson Young.
Norma, b. 20 Aug., 1909, Vernal, Utah, d. 1 June, 1913.
41. George Edwin^ Young, (Lorenzo Dozv,* John,^ Joseph,^
William}) son of Lorenzo Dow Young and Eleanor
Jones Young, was b. 12 Aug., 1862. He m. 17 Feb.,
1889 at Vernal, Utah, Sarah De Arman Rich, b. 24 Jan.,
1872, Paris, Idaho, daughter of Charles C. Rich II and
Jane S. (Stock) Rich.
Children of George Edzuin Young and Sarah De
Arman Rich Young.
i. George Edwin II, b. 28 Aug., 1889. d. 6 Sept., 1890.
120. ii. Leo Dow, b. 27 Feb., 1891.
BRIGHAM YOUNG GENEALOGY. 187
iii. Harriet P. W., b. 30 Mar., 1893, Salt Lake City, Utah, m. 30
July, 1919, Snellen Johnson,
iv. Joseph W., b. 15 May, 1895 m. 3 Apr., 1920, Bessie Owens.
V. Viola S., b. 15 Oct., 1897, m. 20 Nov., 1915, Eugene C. Harm-
ston, b. 12 Aug., 1895, Vernal, Utah; children: (1) Gordon
E., b. 19 Feb., 1918, Roosevelt, Utah; (2) Howard L.,
b. 21 Aug., 1919, Moffat, Utah.
vi. Lawrence H., b. 30 Sept., 1899.
vii. Elva D., b. 5 Jan., 1903.
viii. Charles C, b. 17 Sept., 1904; d. 29 Aug., 1907.
ix. Irvin R., b. 6 July, 1907.
X. Harden D., b. 10 Apr., 1909.
xi. Glenn L., b. 28 Apr., 1911 ; d. 24 Jan., 1913.
xii. Ferry M., b. 20 June, 1913.
All children imless otherwise stated born in Vernal, Utah.
42. Francis Marion^ Young, (Lorenzo Dow* John,^ JosepK^
William^) son of Lorenzo Dow Young- and Joanna
(Anna) Larsen Young was b. 8 Apr., 1870, Tooele Co.,
Utah. ' He m. 10 June. 1896, Annie G. Egbert, b. 2
Sept., 1871, daughter of John A. Egbert and Emma
(Grimmett) Egbert.
Children of Francis Marion Voting and Annie G.
Egbert Young.
I. Ardis Egbert, b. 15 Jan., 1901, m. 30 June, 1920, Homer Ward
McCarty.
ii. Karl Egbert, b. 8 Aug., 1903.
iii. Gerda, b. 17 Oct., 1906.
All b. in Vernal, Utah.
43. Albert Francis^ Young, (Lorenzo Dow* John,^ Joseph,^
William'^) son of Lorenzo Dow Young and Joanna
(Anna) Larsen Young was b. 15 Dec, 1873, Salt Lake
City, Utah. He m. 20 June, 1900, Gertrude Derbidge,
b. '16 Jan., 1877, Salt Lake City, Utah, daughter of
Joseph Derbidge and Jane (Cook) Derbidge.
Children of Albert Francis Young and Gertrude
Derbidge Young.
i. Harry Derbidge, b. 23 Feb., 1902.
ii. Eugene Derbidge, b. 2 Mar., 1904.
iii. Frederick Nelson, b. 21 Oct., 1905.
iv. LoRA, b. 28 June, 1908, Salt Lake City, Utah.
V. Paul Albert, b. 22 Nov.. 1911.
vi. Geraldine, b. 2 May, 1914.
vii. Ida Mary, b. 11 Oct., 1916.
viii. Yovonne Jane. b. 28 May, 1919.
All children b. in Vernal, Utah, unless otherwise stated.
(To be continued.)
188 ORIGIN OF WESTERN GEOGRAPHIC NAMES.
ORIGIN OF WESTERN GEOGRAPHIC NAMES.
Associated with the History of the "Mprmon" People.
By Andrew Jenson, Assistant Church Historian.
(Continued from page 130.)
Tabor (Taylor Stake), Alberta, Canada, is a settlement
situated on the line of the Canadian Pacific Railroad about 32
miles east of Lethbridge and 30 miles northeast of Raymond, near
the Belly river. It was organized as a ward in 1904. It is un-
doubtedly named after Tabor, a historical mountain in Palestine.
Taylor (Shelly Stake), Bonneville county, Idaho, was
first settled in 1858 and named Taylor in honor of Apostle John
W. Taylor. The Taylor Stake, Alberta, Canada, which was
organized in 1903 was also named in honor of Apostle John W.
Taylor, who figured most prominently in the affairs connected
with the founding of the first Latter-day Saint settlements in
Alberta, Canada.
Taylorsville or North Jordan (Cottonwood Stake), Salt
Lake county, Utah, was first settled in 1848 and for a number
of years belonged to the West Jordan Ward, but became a sep-
arate ward in 1877. It was named Taylorsville in honor of the
late President John Taylor and family, the Taylors being among
the first settlers of the place. For a number of years, the popu-
lar name of the place was Taylorsville, when the name of
the Ward 'was North Jordan.
Teasdale (Wayne Stake), Wayne county, Utah, is a pretty
little settlement situated on Bullberry Creek, near the junction
of that stream with the Fremont river. The settlement, which
was named in honor of the late Apostle George Teasdale, is situ-
ated in a small circular valley, fifteen miles southeast of Loa ;
it was first settled in 1879, organized as a branch in 1882 and
organized as a Ward in 1886.
Teton (Fremont Stake), Madison county, Jdaho, is a
farming settlement in the upper Snake River Valley, founded
in 1883 and organized as a \^^ard in 1884. nnd named after the
Teton River, upon which it is located. The Teton river took
its name from the Three Tetons which were named by the early
French mountaineers as they pasi^ed through the country, "Teton"
is the French word for a woman's breast.
Tetonia (Teton Stake). Teton county, Idaho, is the name
of a growing settlement in Teton Valley, not far from the base
of the mountain called ihe Three Tetons.
Thatcher (Bear River Stake), Boxelder county, Utah, is
ORIGIN OF WESTERN GEOGRAPHIC NAMES. 189
a small farming settlement situated on the so-called Bear River
Flat, about 10 miles southwest of Garland. It was named in
honor of the late Apostle Moses Thatcher.
Thatcher (St. Josepph Stake), Graham county, Arizona,
is a fine settlement of Saints located on the Gila river. It was
first settled in 1881 organized as a Ward in 1883, and named
in honor of the late Apostle Moses Thatcher. It now consists
of two Bishop's Wards and is the headquarters of the St. Joseph
Stake of Zion.
Thatcher (Bannock Stake), Bannock county, Idaho, is a
farming settlement, situated on the right bank, or west side, of
Bear River and is a continuation of the Mormon Ward, the
name being changed in 1892 in honor of John B. Thatcher, the
first Bishop of the Mormon Ward.
Thayne (Star Valley Stake) Lincoln county, Wyoming, is a
farming settlement situated in the lower Salt River Valley,
founded in 1888 and organized' as a Ward in 1891, named
Glencoe. This was changed in 1902 and the ward'named Thayne.
in honor of Henry Thayne, one of the first settlers of the
place.
Thistle (Utah Stake) Utah county, Utah, is a railroad
town on the Denver and Rio Grande Railroad, situated on
Thistle Creek (a tributary of the Spanish Fork River), which
rises in Thistle Valley, (Sanpete county). This valley is named
on account of a profusion of wild thistles Avhich the early
settlers of Utah found growing in the valley. A branch of
the Church was organized at Thistle in 1898.
Thomas (Blackfoot Stake), Bingham county, Idaho, is a
farming settlement, situated on the Snake River Valley north-
west of Blackfoot. It was organized as a Ward in 1902 and
named in honor of Lorenzo R. Thomas, counselor in the Black-
foot Stake presidency.
Thomas Fork Ward (Montpelier Stake), Bear Lake county,
Idaho, is a farming settlement situated on the Thomas Fork
of Bear River. It was first settled in 1876, organized as a Ward
in 1893 and named in honor of an early explorer and trapper
named Thomas.
Thurber (Wayne Stake), Wayne County, Utah, is a farm-
ing settlement situated in Fremont Valley on the left bank of
Fremont river. The settlement was founded by Latter-day
Saints in 1879, organized as a branch in 1881 and became a
Ward in 1882. The settlement was named in honor of Albert
K. Thurber, president of the Sevier Stake of Zion.
Tilden (Blackfoot Stake), Bingham county, Idaho, was a
190 ORIGIN OF WESTERN GEOGRAPHIC NAMES.
farming settlement dating back to 1892. It was originally known
as Grover, thus named in honor of the Grover families, who
were among the first settlers in that part of the Snake River
Valley. Later, when a post office was established, the office was
named Tilden, in honor of Samuel Jones Tilden, a prominent
American stateman. Tilden was organized as a Ward in De-
cember, 1896.
TiMPANOGAS (Utah Stake), Utah county, Utah, is a farm-
ing settlement on the Pr'ovo bench. The locality was first known
as the Provo Bench Branch, but when the branch was organized
as a Ward in 1885 it was named Timpanogas after a tribe of
Indians known by that name. The settlement is located near the
base of the celebrated Timpanogas mountain. Timpanogas was
also the old Indian name for the Provo river "Timp" is "rock" in
the Utah Indian dialect.
Topaz (Portneuf Stake), Bannock county, Idaho, is a small
settlement situated on Portneuf Creek, organized as a Ward in
1910. The settlement was named after a formation found in
the neighborhood, which resembles topaz, a transparent yellow-
ish mineral, valued as a precious stone.
ToQUERviLLE (St. Gcorge Stake) Washington county, Utah,
is a little settlement of Saints situated on Ash Creek (a tribu-
tary of the Rio Virgen) and at the foot of a mountain formed of
black volcanic rock. The settlement was founded in 1858 and
became a Ward in 1861. It was named after the mountain, the
word "toquer" meaning "black" in the Ute Indian dialect.
Toquerville was noted for its excellent fruit and its superior Dixie
wine.
ToRREY (Wayne Stake), Wayne county, Utah, is a farming
settlement, situated on the Fremont River, 18 miles southeast
of Loa. The settlement was originally known as "Poverty Flat"
as the pioneers of the place struggled with poverty and other diffi-
culties while founding the settlement. The place was organized
as a branch in 1898 and named Torrey, in honor of Colonel Tor-
rey of Wyoming, one of the heroes of the Spanish-American war,
who led the so-called Torrey's Rough Riders, during that war.
Treasureton (Bannock Stake), Bannock countv, Idaho, is a
mountain settlement situated in the uplands north of Bear River
and orignally belonged to the Oxford Ward, a locality known as
the Fifth district. It was organized as a Ward Sept. 11, 1892,
and named Treasureton in honnor of William Treasure, one of
the early settlers of the place.
Trenton (Benson Stak), Cache county, Utah, is a scattered
farming settlement situated on the west side of Bear River, near
the boundary line between Utah and Idaho. It was organized as
ORIGIN OF WESTERN GEOGRAPHIC NAMES. 191
a Ward in 1882 and called Trenton, the name being suggested by
Bishop WilHam B. Preston, as the place somewhat resembled the
city of Trenton, the capital of New Jersey, with which city
Bishop Preston was well acquainted.
Tropic (Panguitch Stake), Garfield county, Utah, is situ-
ated in a most romantic country immediately south of the Rim
of the Basin, on the headquarters of the Pahreah River (a tribu-
tary of the Colorado). The place lies adjacent to the celebrated
Bryce Canyon and the canyons and mountain defiles in the im-
mediate neighborhood of the settlement present many of the
natural wonder of Bryce Canyon itself. The place was first
settled in 1891 and was organized as a Ward in 1894. It almost
enjoys a semi-tropical climate as its name suggests and pre-
sents a complete contrast to the settlements on the headwaters
of the Sevier river, situated only a few miles to the north.
Trout Creek Ward (Bannock St.ike), Bannock county,
Idaho, is a farming district in Gentile Valley, an outgrowth of
the Mound Valley Ward, and was organized as a separate Ward
in 1891 and named Trout Creek, after the creek on which it
is situated. The first white men who visited Gentile Valley
found an abundance of trout in the pretty little stream, which
they consequently named Trout Creek. It is a tributary of
Bear River.
Trumbull or Mount Trubull, a mountain in northern
Arizona, which became famous for its saw mills, which furn-
ished timber for the St. George temple and many other build-
ings in southern Utah. It was named in honor of Senator Lyman
Trumbull. The Indians call it Uinkaret Kaib, which means Pine
Mountain.
Turner (Bannock Stake) Bannock county, Idaho, is a farm-
ing settlement situated in Gentile Valley, west of Bear River.
The settlement was organized as a Ward in February, 1906. and
named Turner, in honor of Theodore Turner, a prominent busi-
ness man of Pocatello, Idaho
Twin Falls (Twin Falls Stake), Cassia county, Idaho,
is a town of importance with a mixed population. A number of
Latter-day Saints located in the town have been organized into
two Bishop's Wards. The place has a most beautiful location near
the Twin Falls, on Snake River.
Twin Groves (Yellowstone Stake), Fremont county, Idaho,
is a farming- district first settled in 1887 and organized as a
Ward in 1900. The place was called Twin Groves, the name
being suggested by two little islands in Henry's Fork of Snake
River, immediately north of the settlement, covered with a
thrifty growth of cottonwood and quaking asp.
192 ORIGIN OF WESTERN GEOGRAPHIC NAMES.
Union (Jordan Stake), Salt Lake County, Utah, is a farm-
ing settlement originally known as Little Cottonwood, which
was settled and organized as a Ward in 1849. It afterwards be-
came known as South Cottonwood, and when the latter Ward
was divided in 1877, the south part of the Ward was called Union,
a fort of that name having previously been built to which the
name Union had been applied because of the union and good
feeling which seemed to actuate the early settlers of the place.
Union (Union Stake), Union county, Oregon, was founded
by non-Mormons at an early day and named, like other towns
in the United States, to denote union of action, etc. The town
is situated near the south end of Grand Ronde valley, near La
Grande, Oregon. The first Latter-day Saints came into the place
in 1891 and were organized as a Ward in 1892.
Union Ward (St. Johns Stake), Apache county, Arizona,
was the name given to one of the settlements of the Saints when
the Amity and Omer Wards were amalgamated into one Ward in
1886 and on that account Union was suggested for the name of
the combined Ward, which contained all the Saints residing in
the so-called Round Valley, which is situated on the headwaters
of the Little Colorado River and in the edge of the timbers cov-
ering the north slopes of the Mogollon mountains.
Uintah (Weber Stake), Weber county, Utah, is a small
settlement principally inhabited by Latter-day Saints, situated
on the Weber river, immediately below the mouth of Weber can-
yon, opposite the river from South Weber. The place was orig-
inally known as East Weber and afterwards as Deseret, but when
the Union Pacific Railroad was built through that part of the
country, the station established there was called Uintah, after a
tribe of Indians by that name, whose main hunting grounds were
on the so-called Uintah Reservation in eastern Utah.
Upton (Summit Stake), Summit County, Utah, is a small
settlement of Saints situated on Chalk Creek, above Coalville.
It was first settled in 1-861, organized as a branch of the Church
in 1865 and became a regulard Ward in 1877. It was called
Upton on account of its location "up the creek from Coalville."
Venice (Sevier Stake), Sevier County, Utah, is a small
farming settlement situated' on the Sevier River, near Glenwood
and six miles northeast of Richfield. It is an outgrowth of
Glenwood and was organized as a Ward in 1900. The original
name of the settlement was Wallsville, thus named after the first
settler of the place whose name was William Wall. Subsequent-
ly it was named Venice, after Venice in Italy.
{To he continued.')
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